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MATTHEW TWENTY-F 
AND Nor | 
THE REVELATION 


AN ANALYSIS, LITERAL TRANSLATION AND 
EXPOSITION OF EACH 


HENRY W. FROST, D.D.. 


yaa es ” 66 


AUTHOR OF “HEART SONGS,” “THE NAZARENE, 
WHO PRAYED,” “THE SPIRITUAL CONDITION 
OF THE HEATHEN,” “OUTLINE 
BIBLE STUDIES,” ETC. © 


MEN 


) 


NEW YORK 
OXFORD UNIVERSITY PRESS 
AMERICAN BRANCH: 35 West 32ND STREET 
LONDON, TORONTO, MELBOURNE & BOMBAY 
1924 


OUR 


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Copyright, 1924, 
BY OxrorD UNIVERSITY PRESS 
AMERICAN BRANCH 


PRINTED IN THE UNITED STATES OF AMERICA 


A FOREWORD 


This book is divided into two parts. One concerns the 
twenty-fourth chapter of the Gospel according to Matthew, 
and the other, the book of the Revelation. Each of these 
parts is divided into three portions: first, The Analysis; 
second, the Literal Translation; and third, the Exposition. 

The Analyses concern the parts with which they are 
connected and each has three divisions: The Introduction, 
The Prophecy and The Conclusion. It will be found help- 
ful, in reading the Expositions to keep their connected 
Analyses well in view. . 

The Literal Translations of the scriptures concerned are 
introduced because it is thought that some readers, who 
are not acquainted with the Greek, will be interested and 
helped in seeing the form of words which the Divine Spirit 
chose in writing the portions translated. It is to be under- 
stood, however, that this reproduction is not exact but 
only approximate, for often, especially as related to the 
placement of the verb, it is not possible to follow the order 
of words as they stand in the Greek, and, at the same time, 
produce intelligible English. Nevertheless, the order which 
is given in the original, as far as possible, has been pre- 
served, even though the English phraseology, in not a few 
cases, has been strained in order to bring this to pass. The 
author, in making the translation, has followed the “ textus 
receptus ” of Stephens (1550), as tested and corrected by 
Doctor Eberhard Nestle. In addition, he has made use of 
such literal and paraphrastic translations as have been at 
his disposal. The reader may understand that this work of 


iil 


iv A FOREWORD 


translation has been submitted to the observation of those 
better instructed in the Greek than himself, for which rea- 
son the rendering given may be accepted as fairly repre- 
senting the meaning of the original. In reading -the 
Translation the following is to be kept in mind: supplied 
words have been printed in italics; alternate readings have 
been put in brackets; and the words in the Greek which 
are not needed in the English have been placed in 
parentheses. 

The Expositions have been arranged in the form of 
numbered paragraphs in order that reference to them may 
be the easier. It is to be noted that the order of these 
paragraphs is not always that of their subject-matter, but 
of the contents of the chapters. The paragraph-themes, 
therefore, are not always related in thought. At the same 
time, since they follow the chronological development of 
the chapters, they are regularly progressive. It is to be 
observed that the scriptural quotations in the Exposition 
of Matthew Twenty-four, are, for the most part, from the 
Literal Translation, and, in the Exposition’ of the Revela- 
tion, from the Authorized Version. It is almost needless 
to say it, though it is well to do so, that the thoughts 
expressed in the Expositions represent the author’s pro- 
phetic views, and not, in any sense, those of the China In- 
land Mission with which it is his privilege to serve. 


Princeton, New JERSEY 


MATTHEW TWENTY-FOUR 


HRRATA 


Page 31, line 26; for Mark 12: 15-18, read Mark 16: 15-18. 

Page 177, line 23; for Dan. 1: 1, read Ezra 1: 1-4. 

Page 177, line 24; for Dan. 6: 1-12, read Ezra 6: 1-12. 

Page 177, lines 24 & 25; for Dan. 7: 7-11, read Ezra 
7: 11-26. 

Page 177, lines 25 & 26; for Dan. 2: 1-5, read Neh. 2: 1-8. 


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THE ANALYSIS 


THE THREE SECTIONS 


Tue First SEcTION 


RIPE OUNTRODUCTION fifi seis ose se vee eek aes 1-3 
RU DCAD ACG elie e co) icine deh oa sel ta thee gh < 1 
Qi ne? OCccasion.....’.. ep Io Pek Van a otcs 2 


PM bc CUPSULON Naeger ts errs Sota esy. ese cya sree 3 


THE SECOND SECTION 


SEH ROPHECY cote eer tine tae) oes Bea 4 fh 
TPM eae TIE SU Alissa date ae ae 4-14 
(The dividing verse; 15) 
Dee Eie secon: Nalic'. vs. secs ts etek oe 15-41 


Tue THIRD SECTION 


PEPE CNCUUBION: |. svc cd fciee ble b wesucle ee eens 42-51 
Pee MCMOSNOPCAUION . . cf 2b sie bcc oes dose 42-44 
PIM GTITOUNSC p00 soaks ee dole felts « 45-47 
TRV ALHING 5 5 eos o's Gd vice Alelele « aca 48-51 





THE LITERAL TRANSLATION 


THE FIRST SECTION 


THE INTRODUCTION 
DAG 3S 


This introduction (1-3) is related to the 
prophecy which follows it (4-41). As such, it 
is made up of three parts: the place where the 
prophecy was spoken (1); the statement which 
gave occasion to it (2); and the two-fold ques- 
tion of which it is an answer (3). 


And (the) Jesus going out, went away from the temple; 
and his disciples came to point out to him the buildings 
of the temple. 2 But he answered and said to them: 
See you not all these things? Amen, I say to you, there 
will in no wise be left here a stone upon a stone which 
will not assuredly be thrown down. 


3 And as he was sitting upon the mountain of the olive 
trees, the disciples came to him privately, saying, Tell 
to us when these things will be? and what will be the sign 
of thy coming and of the consummation of the age? 





THE SECOND SECTION 


Tue PROPHECY 
O44 4 I 


THE FIRST HALF 
24: 4-14 


The prophecy as a whole (4-41) 1s related to 
the reign of the Antichrist and the persons and 
events which are associated with him (15). It 
covers, therefore, the space of seven years (Dan. 
9; 24-27). The whole is divided into two equal 
parts, the first half representing three and a half 
years (4-14), and the second, another three and 
a half years (15-41). The middle verse reveals 
the self-deification of the Antichrist (15), which 
event is the dividing point between the “ tribula- 
tion” (9; see the Translation) and the “ great 
tribulation” (21; see the Translation). 


4 And (the) Jesus answering said to them: Take heed, 
lest any one deceive you. 5 For many will come in my 
name saying, I am the Christ; and they will deceive 
many. 6 Moreover you will hear of wars, and rumors 
of wars; see, be not frightened; for it must needs come to 
pass; but not yet is the end. 7. For nation will rise up 
against nation, and kingdom against kingdom; and 
famines and earthquakes will be in divers places. 8 But 
all these things are a beginning of travails. 9 Then they 
will deliver you up into tribulation, and will kill you; 

7 


8 MATTHEW TWENTY-FOUR AND THE REVELATION 


and you will be hated by all the nations on account of 
my name. 10 And then many will be made to fall, and - 
they will deliver up one another, and will hate one 
another. 11 And many false prophets will arise, and 
will deceive many; 12 and because (the) lawlessness will 
have been multiplied, the love of the many will wax cold. 
13 But the one holding out to the end, the same will be 
saved. 14 And these (the) good tidings of the kingdom 
will be heralded in all the inhabited earth for a witness 
to all the nations; and then will come the end. 


THE SECOND HALF 
24: 15-41 


15 When therefore you see the abomination of the 
desolation, (the one which was spoken of through Daniel 
the prophet), standing in the holy place; the one reading 
let him consider; 16 then the ones who are in (the) Judea, 
let them flee to the mountains; 17 the one who is upon 
the housetop, let him not come down to take anything out 
of his house; 18 and the one in the field, let him not turn 
back to take his mantle. 19 But woe to the ones who are 
with child and to the ones who give suck in those days. 
20 And pray you that your flight be not in winter, nor on 
Sabbath. 21 For then will be great tribulation, such as 
has not been from the beginning of the world till (the) 
now, no, nor in any wise will be. 22 And except those 
days had been shortened, not any flesh would have been 
saved; but on account of the elect those days will be 
shortened. 23 Then if any say to you, Behold, here the 
Christ, or Here, believe not. 24 For false christs will 
arise, and false prophets, and will give great signs and 
wonders, so as to deceive, if possible, even the elect. 25 


THE LITERAL TRANSLATION 9 


Behold, I have foretold it to you. 26 If therefore they shall 
say to you, Behold, he is in the wilderness, do not go out; 
Behold, in the secret chambers, do not believe. 27 For 
as the lightning comes out from the east, and shines as 
far as the west, so also will be the coming of the Son of 
(the) man. 28 Wherever the carcase may be, there the 
vultures will be gathered together. 29 But immediately 
after the tribulation of those days, the sun will be dark- 
ened, and the moon will not give her light, and the stars 
will fall from the heaven, and the powers of the heavens 
will be shaken. 30 And then will appear the sign of the 
Son of (the) man in the heaven; and then all the tribes 
of the earth will lament, and they will see the Son of (the) 
man coming upon the clouds of the heaven, with power 
and great glory; 31 and he will send his angels with a 
voice of a great trumpet; and they will gather together 
his elect out of the four winds, from the ends of the heavens 
to the ends of them. 32 But from the fig tree learn the 
parable; when already its branch is become tender, and 
it puts forth the leaves, you know that the summer 7s 
nigh; 33 so also you, when you see all these things, know 
you that he is nigh, at the doors: 34 Amen, I say to you, 
this generation will in no wise pass away till all these 
things be accomplished. 35 The heaven and the earth will 
pass away; but my words will in no wise pass away. 

36 But concerning that day and that hour no one knows, 
not even the angels of the heavens, neither the Son, but 
the Father only. 37 For as the days of (the) Noah, so 
will be also the coming of the Son of (the) man. 38 For 
as they were in the days, the ones before the flood, eating 
and drinking, marrying and giving in marriage, till the day 
Noah entered into the ark, 39 and they knew not till the 
flood came and took away all, so also will be the coming 
of the Son of (the) man. 40 Then two will be in the 


10 MATTHEW TWENTY-FOUR AND THE REVELATION 


field; one is taken away and one is left; 41 two grinding 
at the mill; one is taken away and one is left. 


THE THIRD SECTION 


THE CONCLUSION 
24492 51 


The conclusion (42-51) grows out of the 
prophecy (4-41). It is made up of three parts: 
the exhortation to watch for the coming of the 
Son of man (42-44); the promise of blessing to 
those who do watch (45-47); and the warning of 
cursing to those who do not (48-61). 


42 Watch you, therefore, because you know not on 
what day your Lord comes. 43 But this know you, that 
if the householder had known in what watch the thief 
was coming, he would have watched and would not have 
allowed his house to be dug through. 44 Because of this 
also be you ready; because in an hour you think not, the 
Son of (the) man comes. | 

45 Who then is. the faithful and discreet bondman, 
whom his Lord has placed over his household, to give to 
them the food in season? 46 Blessed that bondman, 
whom, coming, his Lord will find so doing. 47 Amen, I 
say to you, that over all his possessions he will place him. 
48 But if that worthless bondman shall say in his heart: 
My Lord delayeth, 49 and shall begin to strike the fellow 
bondman, and shall eat and shall drink with the drunken, 
50 the Lord of that bondman will come in a day when he 
does not expect, and in an hour when he does not know; 
51 and will cut him in two, and will appoint his portion: 
with the hypocrites; there will be (the) weeping and (tiie) 
gnashing of (the) teeth. 


THE EXPOSITION 


1 


The twenty-fourth chapter of the Gospel according to 
Matthew occupies a unique place in the prophetic writ- 
ings. This is.the case for two reasons. In the first place, 
apart from the Revelation, it is the fullest presentation 
of the period in view to be found in the Word of God; 
and in the second, it is evidently the model after which 
all later prophecies, including the Revelation, are pat- 
terned, the mold into which they are run, the key by which 
they are unlocked. Not to understand the chapter, there- 
fore, is to miss the meaning of the remainder of prophecy. 
To understand it, is to make possible the placing of other 
prophetic utterances in their rightful position and rela- 
tionship, and thus to give to them their correct interpre- 
tation. The chapter then, has a paramount claim upon all 
students of prophecy. 


2 


The analysis of the twenty-fourth chapter of Matthew 
is a natural one and is easily discerned by considering its 
subject matter. There is at the beginning, a section, which 
is an introduction, wherein the Master makes a certain 
statement, which leads the disciples to ask a certain 
question in explanation of it; there is at the end, another 
section, which is a conclusion, wherein the Master makes 
certain deductions from what He has previously said and 
then adds to these, certain exhortations and warnings; 
and there lies between this introduction and conclusion 

11 


12 MATTHEW TWENTY-FOUR AND THE REVELATION 


another section, which is the Master’s prophetic answer to 
the question asked by the disciples at the beginning. The 
first of the above sections is from verse one to four, in- 
clusive; the second, from verse four to forty-one, inclu- 
sive; and the third, from verse forty-two to fifty-one, 
inclusive. There is, in addition to these three sections, 
a sub-division of the second section into two portions. 
The first portion is from verse four to fourteen, inclusive; 
and the second, from verse fifteen to forty-one, inclusive; 
(see the Analysis and Translation). 


2 


The time which Christ has in view throughout the 
chapter, is, as we believe, the future seven-year period 
in which the Antichrist is to live and reign on the earth. 
This period had been defined and described in the Old ~ 
Testament (Dan. 9: 25-27; 11: 23-45; 12: 1-13). But; in 
spite of the various details which had thus been given, 
there were many more which had not’ been revealed. 
Christ, under these circumstances, readily responded to 
the question which His disciples asked of Him (3). In 
doing this, He: presented to them a large and vivid por- 
trayal of the events which were to mark the period 
mentioned. These were supremely important, for they 
were even then impending (4-8), and, when they should 
take place, they were to try the faith of man as no other 
events ever had (21, 22). 


4 


In evidence of the truth that the seven-year period of 
the Antichrist is in view throughout the chapter, the fol- 
lowing facts are to be noted: first, the Scripture at large 


THE EXPOSITION 13 


makes it clear that the space of time during which the 
Antichrist is to reign is one of seven years (Dan. 9: 
Doe2i yy ies)l)) 12;" Revi 1h2'3;--12%6; 14); -second;... the 
chapter leads up to and ushers in the appearing of Christ, 
which event, according to the teaching of Scripture, is 
at the end of the seven-year reign of the Antichrist 
(14, 27, 29, 30; 2 Thess. 2:1-8; Rev. 19: 11-21); third, 
the time under review is one of “tribulation” (8, 
9; see the Translation), and is that of the “ great tribula- 
tion” (21, 22; see the Translation); which tribulations 
are introduced by the Antichrist, and hence, carried on by 
him and in his time (Rev. 12: 18-15; 13: 1-7) ; fourth, the 
period is the one in which the image is set up in the holy 
place (15), which event is brought to pass by the false 
prophet who lives in the days of the Antichrist (Rev. 
13: 11-15); and lastly, it is definitely stated that the 
‘time in view is that spoken of by Daniel the prophet (15), 
reference to whose writings makes plain the fact that this 
is the period in which the Antichrist has made his cove- 
nant with the Jewish nation for the space of a “ week,” 
that is, seven years (Dan. 9:27; 12:11). It is to be 
observed that this last fact is an important one, for it 
indicates that the three events spoken of in the three 
passages — the setting up of the image (15), the breaking 
of the covenant (Dan. 9: 27) and the taking away of the 
sacrifice (Dan. 12: 11) —are synchronous; and hence, as 
it is plain that Daniel 9: 27 and 12: 11 are exactly in the 
middle of the seven years, it becomes clear that Matthew 
24:15 is. 


5 


The conclusion that the reign of the Antichrist is one 
of seven years is reached in the following manner: Daniel 
in his day prophesied that the time appointed to his 


14. MATTHEW TWENTY-FOUR AND THE REVELATION 


people, the Jews, was that of “seventy weeks” (Dan. 
9:24). Sixty-nine of these were to be “from the going 
forth of the commandment to restore and to build Jerusa- 
lem unto the Messiah, the Prince,’’ and to the more exact 
time when this One should be “ cut off, but not for him- 
self,” these last words, evidently, referring to the cruci- 
fixion (Dan. 9: 25, 26). From the fact that a long space 
of time is expressed by the foregoing words, namely, from 
the going forth of the commandment to the death of Christ 
upon the cross, it is ¢lear that the word translated 
“weeks ” is not one of days, but of years; and from the 
added fact that the word “ week,” in the original, signifies 
a period divided into seven parts, it is evident first, that — 
the whole period of “seventy weeks” is to be understood 
as representing four hundred and ninety years, and second, 
that the period of “seven weeks and threescore and two 
weeks,” that is, sixty-nine weeks, is to be understood as 
representing four hundred and eighty-three years. There 
is much difference of opinion as to when the Scripture 
indicates that the commandment referred to was put forth. 
But beginning the reckoning with the year spoken of by 
Daniel, namely, that in which Christ was crucified 
(29 a.p.), and reckoning backward for the four hundred 
and eighty-three years mentioned, it seems quite certain 
that the time in the mind of the Spirit is that described 
by Nehemiah (2: 1-8), which was the twentieth year of 
Artaxerxes’ reign, that is 454 B.c. Each of the sixty- 
nine “ weeks,” therefore, is to be regarded as containing ~ 
seven years. Thus the remaining, or seventieth ‘“ week,” 
is one which is exactly seven years in length (Dan. 9: 27). 
That this “ week” is still future is manifest from the fact 
that the details therein given cannot possibly be fitted 
into the historic incidents of the past, no prince having 
confirmed a covenant with Israel for seven years or having 


THE EXPOSITION 15 


broken it after three and a half years by causing a 
sacrifice and oblation to cease (Dan. 9: 27). We conclude, 
therefore, that the whole of the seven years lies forward in 
time, and that its events are to be connected with the prince 
who is to come, who will be a desolator and will himself 
be desolated (Dan. 9: 26, 27), this being none other than 
the Antichrist (2 Thess. 2: 3-8; Rev. 19: 11-20). 


6 


Many commentators hold that the episode in verse 
fifteen — the setting up of the abomination of desolation 
—and the further episodes of verse sixteen through 
verse twenty-six — the fleeing into the mountains and the 
great tribulation which follows—are to be regarded as 
fulfilled prophecy. There is an aspect of truth in this 
view of the verses, for certainly the temple was desecrated 
by the Romans, following the taking of Jerusalem by 
Titus (A.p. 70), and certainly the early Christians were 
greatly persecuted and did flee to the mountains of Perea, 
finding refuge by so doing. But we question whether such 
experiences exhausted the prophecies here given, or, in the 
final sense, fulfilled them. It seems to us that this 
is one of the many cases in the prophetic scriptures 
where there is a double fulfillment, that is, that after 
the primary fulfillment, there is a secondary one; 
after the minor fulfillment, a major one. It is evident 
that the prophecy in Isaiah (61: 1, 2), which Christ quoted 
in the synagogue of Nazareth (Luke 4: 16-21), is a case 
in point, there being a first and second fulfillment of the 
words spoken, the final utterance—‘“‘the day of ven- 
geance of our God,” (Isa. 61:2) —indicating a still 
future application. It is evident also that the prophecy 
in Joel (2: 28-82), which Peter quoted on the day of 


16 MATTHEW TWENTY-FOUR AND THE REVELATION 


Pentecost (Acts 2: 17-21), is a case in point, there being 
a first and second fulfillment of the words spoken, the 
full prediction of heavenly portents (Joel 2: 30, 31) not 
having taken place at Pentecost, but being reserved to 
the last days of this present age. Cases of this kind in 
Scripture could largely be multiplied, a given prophecy 
having a double fulfilling, the first now being history, the 
prophecy having been fulfilled, and the second still being 
prophecy, the full and final content not having been ful- 
filled. In other words—as has often been noted — many 
prophecies are like a landscape, the horizon of which is_ 
bounded by a range of mountains, but which range being 
ascended, there is revealed a:second range further on. In 
each case of this kind the first range represents a prophetic 
fulfillment; but the second range represents the prophetic 
fulfillment. Thus it is, as we believe, with verse fifteen 
of this chapter. The setting up of the Roman standards 
in the temple and other like defiling events were a true 
accomplishment of Daniel’s prophecy and Christ’s rertera- 
tion of it. But the prophecy and reiteration will have 
still another and future application, the whole being con- 
nected with the coming days of the Antichrist’s reign 
(2 Thess. 2: 3, 4; Rev. 18: 4-15). It is this second, major 
and future application, which, as we proceed, we shall 
keep particularly in view. 


7 


Such interpreters of Matthew twenty-four as have the 
backward look, believing its prophecies were fulfilled in 
apostolic times, not only hold that the abomination of 
desolation which was to stand in the holy place (15) was 
the Roman standards with their heathen emblems, but 
also, that the Antichrist was the Roman army, or, more 


THE EXPOSITION 17 


particularly, the Roman Emperor whom the army repre- 
sented and served. It must be admitted that there is a 
measure of truth in this view. The whole Roman govern- 
ment, including its army, was antichristian, and the God- 
defying and saint-persecuting Roman Emperor was indeed 
an antichrist. But, once more, the Roman governmental 
system at the time of the apostles, either at the siege of 
Jerusalem or during the persecutions. which followed, did 
not exhaust or even completely fulfill the prophecies 
uttered by the Lord, and later, by His Spirit-inspired 
followers, concerning the Antichrist. In proof of this 
statement, let us point out the following: The chapter 
under review is not to be broken into fragments, but is 
to be regarded as a whole; and hence, when its events once 
begin, they are to be understood as going on uninterrupt- 
edly and rapidly to their conclusion. This means that 
there follows the revelation of the abomination in the holy 
place (15), the flight into the mountains (16-20); and 
there follows the flight, the great tribulation (21, 22); 
and there follow the tribulation, the false prophets and 
christs (23-26); and there follow the false teachers, the 
heavenly portents, including the sign of the Son of man 
(27-30) ; and there follow the sign, the coming of the Son 
of man and the sending of the angels for the elect (381). 
Now this sequence of events may rightfully be applied 
to the siege of Jerusalem under Titus up to the point of 
the persecutions and false teachers (16-26). But from 
thence onward, the application breaks down, there having 
been at that time no heavenly portents such as the evangel- 
ists describe (29; Mark 138: 24, 25, 35; Luke 21: 25, 26); 
the sign of the Son of man not having been given (30); 
the angels not having gathered the elect (31-41; Mark 13: 
27; Luke 17: 34-37); and the Lord not having appeared 
(30; Mark 138: 26; Luke 21: 27). Moreover, the descrip- 


18 MATTHEW TWENTY-FOUR AND THE REVELATION 


tion of the Antichrist given by Paul, indicates a person 
different from any Roman Emperor, for the apostle de- 
clares that he will be sinful beyond what any such person 
ever was. He calls him the “man of sin,” the “son of 
perdition,” the “ wicked,” and the “le” (2 Thess. 2: 3, 
8, 11); he describes him as the arch-blasphemer of God 
and the arch-assumer of deity (2 Thess. 2: 4); and he 
affirms, because of his wickedness, that he will be con- 
sumed by the Lord and with the brightness of His appear- 
ing (2 Thess. 2:8). These details look, not backward, 
but forward; not to a person in the past, but to one in- 
the future. And finally, John wrote (96 A.p.) concerning the 
Antichrist — using almost the same language to describe 
him as Paul did—a full generation after Jerusalem had 
been destroyed by the Romans, portraying the Man 
of Sin, not as one who had lived or was then living, but 
as one who was still to come, and hence, of a different 
time and character than any who had previously «existed 
(Rev. 13: 1-18; 17: 7-14). For these reasons, we are of 
the opinion that we have here another casé of double ful- 
fillment, Titus, as the head of the Roman government and 
army, being an antichrist, and thus a first and minor ful- 
fillment of the Matthew prophecy; and the future Man of 
Sin being the Antichrist, and thus the second and major 
fulfillment of the same. 


8 


We conclude, in view of the foregoing considerations, 
that the seven-year period of the Antichrist begins at 
verse four of the chapter and ends at verse forty-one; and 
hence —the self-deification of the Antichrist being por- 
trayed by verse fifteen (Dan. 11: 36-39; 2 Thess. ,2: 3, 
4; Rev. 138: 4-15) —that the events which are described 


THE EXPOSITION 19 


by verses four to fourteen occur in the first 
three and a half years and are in preparation for the 
Antichrist’s self-deification, and those described by verses 
fifteen to forty-one occur in the second three and a half 
years and are in consequence of that self-deification. We 
further conclude, as a result, that the events portrayed in 
verses four to fourteen do not refer to the long period of 
time known to us as the Christian era. They do this so 
far as principle is concerned, this being manifested by 
the fact that the whole past age has been characterized 
by false christs, wars, rumors of wars, famines, pestilences 
and earthquakes (5-7). But this view of the passage is 
obtained by a process of secondary application rather than 
one of primary interpretation, for, as we have seen, an 
exact placing of verses four to fourteen locates them within 
the first half of the seven-year period, as a similar exact 
placing of verses fifteen to forty-one locates them within 
the last half of the same period. 


9 


A confirmation of the above reasoning is secured by 
noticing carefully the question which the disciples asked 
the Lord, and, additionally, the fact that the Master, all 
through His discourse, was answering the enquiry which 
had been made of Him. The question was this: ‘“ Tell to 
us when these things will be? and what will be the sign 
of thy coming and of the consummation of the age?” (3). 
And the prophetic answer keeps closely and accurately 
to the details of the enquiry thus expressed. In other 
words, Christ did not make the disciples’ question, as 
many persons think, the occasion for presenting a general 
statement concerning prophetic truth. His followers had 
asked when the temple would be thrown down, and what 


20 MATTHEW TWENTY-FOUR AND THE REVELATION 


would be the sign of both His coming and the finishing 
of the age; and His reply had in view these two enquiries, 
and nothing besides. We must be careful, therefore, not 
to read into Christ’s discourse, especially from a church- 
period standpoint, what was not intended to be and is 
not there. 


10 


It is interesting to note, in addition to the above, that 
Christ’s reply is so framed as to make the first part of 
it deal with the “When?” and the second part with the 
“What?” of the disciples’ question; “When shall these 
things be?” and “ What will be the sign?” The answer to _ 
the “ When? ” is found in the first portion of the prophetic 
statement, from verse four to fourteen, inclusive; and the 
answer to the ‘“ What? ” is found in the second portion, from 
verse fifteen to forty-one, inclusive. But an important 
statement is to be added to this. The whole of the double 
enquiry was connected with the “end of the world” for, 
age|. The answer, therefore, does not pertain to general 
dispensational periods. It has to do, as has been said, 
with one period only, namely, the end of the age, which 
is the seven year reign of the Antichrist. This statement 
is seen to be true, first, from the question asked, secondly, 
from the details of the description given; and thirdly and 
particularly, from the fact that Christ either implies or 
states, some ten times over, that he is speaking exclusively 
of. end-time conditions (13, 14, 15, 21, 27, 29, 30, 33, 
34, 36-41). 


11 


Reference has been made in the preceding paragraphs 
to the fact that the seven-year end-time was uppermost 
in the minds both of the disciples and the Lord, and 


THE EXPOSITION 21 


hence, that the events of this period constitute the theme 
of the chapter’s prophecy. This being kept in view, it 
is important to observe that the Greek words for “end ”’ 
used by the disciples and Christ are not the same, and 
that the difference between them is not one of chance but 
design. When the disciples asked their question in verse 
three, ‘““ What? ’”’—as it is in the Authorized Version — 
“shall be the end of the world?” [or, age], they used 
for the word “end” the word sunteleia. But when the 
Master spoke in verses six, thirteen and fourteen, saying, 
“ But the end is not yet,” “ But he that shall endure unto 
the end,” and “ Then shall the end come,’ He used for 
the word “ end” the word telos. Now it is true, that each 
of the words referred to means end. But the -first one 
(sunteleia), signifies a general and approximate end, and 
the second one (telos), a particular and exact one. In 
other words, sunteleta implies a combination of parts 
which make toward one end, and which implies, therefore, 
a more or less lengthened period of time in which a num- 
ber of events may occur; but telos signifies an end which 
has been reached, and which implies, therefore, a moment 
of time, sharply defined, and marked off, frequently, by 
a single event. The first of these words presents the idea 
of a time process which is 4 consummation (see the Re- 
vised Version margin); while the second presents the 
thought that the process has been brought to a conclusion 
and the complete end has come. 


12 


It is to be understood from the above that the disciples 
desired — as evidenced by their question — to be informed 
concerning the various events of the more or less length- 
ened sunteleva end-time; and it is to be noted that the 


Ze MATTHEW TWENTY-FOUR AND THE REVELATION 


Lord responded to this desire—as evidenced by His 
reply —in a large and detailed manner. But it is to be 
observed, when the Master spoke of the “end” in the 
three several verses where the word occurs (6, 18, 14), 
that His thought passed from the general sunteleta end to 
the exact telos one, that is, to the full end of the end-time, 
which would be the conclusion of the age and would be 
brought to pass by His appearing. As an incidental 
thought to the foregoing, it is instructive to observe that 
the Lord used in Matt. 28:20, in the phrase, “Lo, I 
am with you alway, even unto the end of the world” 
[or, age], not the word telos for end but sunteleia, thus 
indicating — as He did also in Matt. 24: 14—that the 
gospel would be preached by the disciples in the end-time 
period of seven years and that His presence would be 
their strength and comfort throughout the course of its 
serious and trying events. 


13 


We may now understand what Christ meant when He 
said, in verse six, “ But not yet is the end.” He had 
been speaking of the things which would occur in the 
longer period, namely, in the first three and a half years 
of the sunteleia end. But following this, His thought 
went forward to the telos end — for this is the word He 
used — which end would only be reached when all of the 
intermediate prophesied events of the sunteleia end had 
been fulfilled, which meant that the telos end was some- 
what removed from those events. We may now also 
understand that the Lord said what He did —“ But not 
yet is the end’’—in order to correct what He knew 
would be a false conclusion on the part of his hearers. 
As it has been pointed out, He had been telling the 


THE EXPOSITION O30 


apostles that the first three and a half years of the Anti- 
christ’s reign would bring them into tribulation (9; see 
the Translation), and He anticipated that the temptation 
would be upon them to conclude that their sufferings would 
immediately thereafter be brought to a close. But this 
was not to be the case. So in loving warning of their 
being further tested by suffering. He declared, “ But not 
yet is the end” (6) that is, the full end; whereupon He 
added, by the way of a still further gracious explanation 
concerning this earlier period, ‘All these things are a 
beginning of travails” (8). 


bed 


14 


It is evident from what has been said that Christ in- 
tended to imply in verses six and eight that a second 
period of another three and a half years lay before the 
disciples; that this would bring a greater tribulation (21, 
22); and that it would only be at the end of these later 
years — when the gospel had been preached to all of the 
nations, when the sign of the Son of man had been seen, 
when the Son of man Himself had appeared, and when 
the full end had thus been reached — that they would be 
delivered from persecution and suffering (14, 22, 29, 30). 
And this throws light upon the Lord’s remark in verse 
thirteen, “ But the one holding out to the end” (telos), 
that is, through the seven years to their full conclusion, 
“the same will be saved” [or, delivered], a statement 
which indicates that such an one would not only be pre- 
served spiritually, but also would be delivered physically, 
that is, from the persecution of the Antichrist, this to be 
brought to pass by the appearing and power of Christ, 
the destroyer’s Destroyer (Dan. 9:27; 2 Thess. 2:7, 
8; Rev. 19: 11-20). In connection with this last remark 


24 MATTHEW TWENTY-FOUR AND THE REVELATION 


we would call attention to the fact that the thought 
of overcoming as a result of endurance, and the deliver- 
ance to which this leads, is one which runs, in the 
Revelation, throughout the letters to the seven churches 
(Rev. 22:7, AL,0.17,-2631382°5).12,4215 21ers 
dicates that Matthew twenty-four and the letters to the 
seven churches are not only intimately connected, but also 
are identical, both as to the time and experience which 
are therein described. 


15 


Matthew twenty-four is to be considered in connection 
with Mark thirteen, Luke seventeen and Luke twenty-one, 
and it seems quite certain that the four scriptures, from a 
general standpoint, are concurrent with one another. But 
certain distinctions between the four passages are to be 
observed. It appears that the addresses of Matthew 
twenty-four, Mark thirteen and Luke seventeen are mostly 
the same, the only difference being in the fact that the 
record of Matthew is full and complete, and the records of 
Mark and Luke are abridged, and, in this sense, incom- 
plete. It appears also, that the addresses in Luke seven- 
teen and twenty-one, while the same in substance as the 
others, differ from them in several particulars, namely, in 
time, place and manner, and, partly in audience. A careful 
reading of the passages indicates that the Lord’s addresses 
reported by Luke were given first in time, in the temple 
court, openly, and to a general company; the address of 
the seventeenth chapter to the Pharisees (Luke 17: 20); 
and that of the twenty-first to the apostles and disciples 
(Luke 21: 1-7, 37); but that the address reported by 
Matthew and Mark was given later, on the Mount of 
Olives, privately and to a select number of apostles 
(Matt. 24: 1-3; Mark 13: 1-4). In other words, what 


THE EXPOSITION 25 


Christ had first taught to the Pharisees, apostles and 
disciples in general terms, He afterwards repeated to a 
smaller company — it may be only Peter, James, John and 
Andrew (Mark 13:3) —in more specific and detailed 
terms. The natural occasion of these events seems to have 
been this. Christ, at this time of His earthly ministry, 
spent His days in Jerusalem and chiefly in the temple 
court. He spent His evenings and nights on the Mount of 
Olives. What, therefore, the apostles heard Him say in 
the busy day and did not understand, they asked Him 
about in the quiet of the evening, as they sat together 
under the shadow and protection of the great trees on 
Mount Olivet. At such times, Christ both repeated and 
expounded His day-time discourses. 


16 


The above explains what not a few students have noticed, 
that the prophetic reach of the Matthew and Mark pas- 
sages appears to be greater than that of the twenty-first 
of Luke passage, the latter seeming to find its objective 
in the first destruction of Jerusalem, and the former find- 
ing- their objective in the second advent. Nevertheless, 
careful observation discloses the fact that this distinction 
is More apparent than real, for all of the passages cover 
the days of the Antichrist and each one ends at the coming 
of the Son of man (Matt. 24:15, 30; Mark 13: 14, 26; 
Luke 21: 25-27). At the same time, it is a fact that 
the view of the whole period as presented by Matthew 
and Mark is more clearly and distinctly given than it is 
as presented by Luke. We thus conclude that there is 
here brought before us one of the many cases in Scripture 
where we are shown that God reveals His most intimate 
truths —the larger view being granted only to the dis- 


26 MATTHEW TWENTY-FOUR AND THE REVELATION 


ciples on the Mount — to those who are most intimately 
connected with Him (Dan. 12:4, 9, 10; Matt. 17:1, 2; 
Hey LBs eh) 


17 


One of the facts which arises out of the above scriptural 
presentation is this, that the description of the destruction 
of Jerusalem given in Luke (21: 20-24), has both a 
nearer and farther aspect. The shorter view which is 
found there shows us Jerusalem surrounded by the armies 
of the Roman nation under Titus (in a.p. 70) and finally 
overthrown by them. But the longer one shows us Jerusa- 
lem rebuilt— which rebuilding is now going on—sur- 
rounded by the armies of all the nations and again over- 
thrown, this second time in the last days, whenever these 
will be (Zech. 14: 1-3). Thus it appears that the first 
destruction was meant to be a prefigurement of the 
second —this being another case of double fulfillment — 
so that the Lord in the temple discourse, as recorded by 
Luke in chapter twenty-one, was prophesying concerning 
both the one destruction and the other. It is to be kept 
in mind then, that the first application of the prophecy 
does not displace the second. 


18 


It is here that the Olivet discourse, as recorded by 
Matthew and Mark, explains the temple discourse, as re- 
corded by Luke in chapter twenty-one; for what is near 
at hand in the latter account becomes farther away in the 
former one. We come to see thus that Jerusalem’s history 
is not only in the past but also in the future, and that 
her cup of woe must again be filled and drunk to’the 
dregs. To confirm this thought, it is only necessary to 


THE EXPOSITION 27 


point out the fact that the passage in Luke concerning 
Jerusalem gives many of the same details as are given in 
Matthew and Mark, which places finally, all of the 
prophecies in the days of the Antichrist (Matt. 24: 15-30; 
Mark 138: 14-26; Luke 21: 20-27). 


19 


There is a striking statement in Luke 21: 24 which 
throws a bright and even glaring light on Jerusalem’s 
future. It reads as follows: ‘“ Jerusalem shall be trodden 
down of the Gentiles until the times of the Gentiles be 
fulfilled.”” Here is a revelation which no man, either Jew 
or Gentile, either peasant or prince, may bring to naught, 
and which fixes Jerusalem’s present and future political 
state as one of humiliation, till the end of the age. The 
world war has done much for the Holy City; and Zionism 
will accomplish much more. But the present British 
mandate over Palestine, kindly as it is, implies that the 
land is still under Gentile rule; and Zionism, in spite of 
all its longings and strivings, will never be able to break 
this or a similar Gentile yoke. Moreover, the last great 
ruler of this age over Israel, Antichrist, will— as may be 
proved — be a Gentile, so that Gentile dominion will con- 
tinue until the end of the present dispensation. It is to 
be observed then, that Israel’s national hope, however 
little she realizes it, is bound up, not in any Gentile, but 
in a Jew, even in Jesus Christ; for He alone can and will 
bring the Gentile domination over Jerusalem to an end. 
This He will do by His coming in power and great glory 
(Zech. 14: 1-9). 

20 


The foregoing makes it clear that there is a national 
aspect about the twenty-fourth chapter of Matthew — 


28 MATTHEW TWENTY-FOUR AND THE REVELATION 


the same is found also in Mark thirteen, Luke seventeen 
and Luke twenty-one — its whole movement being toward 
the coming of Israel’s King and the establishment of the 
Jewish kingdom. That this is so becomes doubly clear 
as one reads on in Matthew, into and through the twenty- 
fifth chapter, for there the King is seen seated upon His 
throne (25: 3, 34), which is Jewish (Luke 1: 31-33), and 
there He brings the Jewish question into final and decisive 
review, the King’s “ brethren ” in the passage being Chris- 
tian Jews (25: 34-45). It is at this time that Christ 
judges the Gentile nations according to their treatment 
of and relationship with the Jews (25: 34-46), and He 
then, as a result of judgment, sets up a Jewish kingdom, 
of which Solomon’s with all its extent and glory, was but 
a faint prototype (Ps. 2:1-12; 46:1-11; 67: 1-7; 
72: 1-19; Isa. 12: 1-6; 32:4, 2, 15-20) 355 Helga 
2: 31-35, 44, 45; Rev. 20: 1-6). Until these events take — 
place, Jerusalem, as Christ said, must lie under Gentile 
dominion, and whatever her prosperity, must remain a 
vassal state. ci 


24 


In considering the subject matter of the prophetic por- 
tion of the chapter (4-41), the most impressive thing to 
note is that Christ gives a large place in His discourse 
to the apostasy which was then and is still to come. He 
refers ta this both in the earlier and later part of His 
prophecy, in that portion which is related to the first 
three and a half years (4, 5, 11, 12) and also in that which 
is related to the second (23-26). Indeed, He began His 
address with the thought of an approaching spiritual de- 
clension, putting thus the emphasis of precedence upon it 
(4, 5). Christ evidently meant by this to teach that the 
main characteristic of the days of the Antichrist, and 


THE EXPOSITION 29 


hence, the main temptations and dangers of the time to 
the disciples were to be, not of a physical nature, but of 
a spiritual. And when it is remembered how fearful the 
physical part is to be (9, 15-22) one may the more readily 
understand the terribleness of the spiritual. 


22 


In addition to this, the prophecy shows that the peril of 
false teaching was steadily to increase to the end of the 
age, as also, a yieldingness to it (10, 11, 23, 24). In the 
first three and a half years, evidently, there is a general 
letting down of the standard of truth and the result is 
that many saints are thus deceived (4, 5,11). But in the 
second three and a half years, the Antichrist substitutes 
himself for the Christ, his emissaries go abroad demand- 
‘Ing by great signs and wonders that men shall worship 
him, and even the very elect are nigh unto giving up 
their faith in Christ (15, 23, 24; Rev. 13: 11-15). There 
is thus produced, the great apostasy, which has already 
begun and is going on apace, but which will find its 
climax in the seven years, and particularly, in the last 
three and a half years, that is, at the full end of the age 
(2 Thess. 2: 1-11; 2 Tim. 3: 1-7, 18; 4:1-4; 2 Pet. 2: 1-8). 


23 


Christ laid His second emphasis, judging from the space 
given to the subject in His prophetic discourse, upon the 
physical trial which was and is to come. Here again He 
referred to the matter both in the first and second portions 
of His prophecy, that is, as related to the first three and 
a half years (9) and also to the second (16-24). But here 
again, there is a difference between the first experience 


30 MATTHEW TWENTY-FOUR AND THE REVELATION 


described and the second. In the earlier, the persecution 
and suffering come as an indirect result of the general con- 
ditions prevailing, it being a time of wars, famines, pesti- 
lences, earthquakes and social and family upheaval (7-10) ; 
while in the later, these follow as a direct consequence of 
Antichrist’s self-deification and his hatred of God and 
of all who name themselves by the name of Christ (15-22). 
It follows that here also there is a steady increase, from 
the earlier time to the later, since, in the experience of 
peril, the venom of Satan, through his willing tool, the 
Antichrist, is more and more intensified and felt the nearer — 
men come to the end of the age (Rev. 12: 9-12; i3: 
4-7). It thus becomes evident that this later time is to 
produce persecution and suffering such as the world has. 
never yet known; not during the ten great persecutions of 
the apostolic and post-apostolic times; nor during the 
Reformation sufferings; nor during the Spanish inquisi- 
tions; nor during the various Armenian massacres; for 
Christ’s prophecy distinctly says, “ For then will be great 
tribulation, such as has not been from the beginning of 
the world till now, no nor in any wise will be” (21); 
and it adds, “And except those days had been shortened, 
not any flesh would have been saved: but on account of 
the elect those days will be shortened ”’ (22). 


24 


It is to be observed that the whole of the seven years 
of the Antichrist is a period of tribulation, for the same 
Greek word (thlipsis) is used to describe both the first 
and second half of that time (9, 21; see the Translation). 
But it is to be further observed that the Lord puts before 
this word as it is used in the second half period,.the 
adjective “great’’ (megalé), which indicates that it is 


THE EXPOSITION 31 


only at the end of the second three and a half years that 
the climax of persecution is reached and the sufferings of 
the saints are terminated. As before remarked, deliver- ° 
ance from persecution is brought to pass by the personal 
appearing of Christ, who destroys the Antichrist and thus 
rescues those who are being afflicted by him (24-27; 2 
Thess. 1: 5-10; 2: 3-10; Rev. 19: 11-21). 


25 


The fourteenth verse stands in the midst of the proph- 
ecyings of our Lord as a bright light in a deep darkness. 
All about this verse, according to the Lord’s discourse, 
there is the gloom of falsehood (4, 5), hatred (10), apos- 
tasy (11, 12), persecution (19, 21), fear (15-20; Luke 
21: 25, 26) and sudden and terrible death (9, 21, 22). 
But Christ declared, in spite of all these things, that the 
saints would endure and overcome, proclaiming the good 
tidings of the kingdom throughout the inhabited earth, 
for a testimony to all the nations (14). Persecuted and 
scattered abroad they would be, as afterwards took place 
(Acts 8:1) and will yet again take place (Rev. 12: 13, 
14; 13: 5-7). But as it was in the past so it will be in 
the future, ‘“‘ Those that were scattered abroad went every- 
where preaching the word” (Acts 8:4). This last, world- 
wide, quick and intensive proclamation of the gospel dur- 
ing the seven years, is undoubtedly, that to which Christ 
referred, in a primary sense, when He gave the great com- 
mission, as recorded in Matt. 28:19, 20 and Mark 12: 
15-18. For, while it is true that this commission is 
applicable in principle to the saints of all time, the promise 
of Matt. 28: 20, be it remembered, is consummated in the 
sunteleia end, that is, in the seven-year period of the Anti- 
christ’s reign, so that the commandment is likewise a 


32 MATTHEW TWENTY-FOUR AND THE REVELATION 


prophecy, and as such, it looks in the direction of the 
last days, to the consummation of the present age. 


26 


The foregoing being the case, we may state that the 
promises concerning the signs which are mentioned in 
Mark’s version of the commission (Mark 16: 17, 18), have 
to do, not so much with present time and experience, as 
with future, and that they are then for the particular 
purpose — as took place in Moses’ days (Exod. 7: 10-12, 
19-22; 2 Tim. 3: 8) —of matching and overmatching the 
great signs and wonders of the false prophets of the Anti- 
christ (24; 2 Thess. 2: 8-13; Rev. 11: 3-6; 18: 10-15). 
This is touchingly suggestive of the fact that God’s grace 
abounds to the-very end of the age and in its most apostate 
state, His proclamation of mercy, attested by manifesta- 
tions of divine power, being made to men as long as there 
is hope of there being open minds and hearts to receive it 
(Rev. 3: 20; 14:6, 7). Growing out of these truths there 
is presented to us the blessed fact that there will be even 
in these trying times, those who, like Paul, will not be 
moved, neither will count their lives dear unto themselves, 
so that they may finish their course with joy, and the 
ministry which they have received of the Lord Jesus, to 
testify the gospel of the grace of God (Acts 20: 24; Rev. 
14: 1-5). This indeed is a very bright light in the midst 
of a great and rapidly deepening darkness. 


27 


It is often said that the gospel referred to in verse four- 
teen, being the “ gospel of the kingdom,” is not the gospel 
of the grace of God. But are there many gospels? or is 


THE EXPOSITION 33 


there more even than one gospel? Paul said not, and he 
breathed an anathema upon any person who should preach 
any other than the one gospel (Gal. 1: 6-9). Indeed, in 
the nature of the case, there can be but one gospel, for 
the gospel is good tidings, and such can only come from 
a proclamation of the forgiveness of sins through Christ’s 
crucifixion and resurrection. Whether then, it is in the Old 
Testament or New, in the Gospels or Epistles, salvation is 
of grace and the gospel which proclaims this salvation is 
the gospel of grace. ‘This one gospel, however, is called in 
Scripture by different names, according to the times in 
‘which it is preached, the particular objective which is set 
before it and the special emphasis which circumstance lays 
upon it. Thus we have the gospel of the kingdom (Matt. 
4: 23), the gospel of the kingdom of God (Mark 1: 4), the 
gospel of the grace of God (Acts 20: 24), the gospel of 
God (Rom. 15: 16), the glorious gospel of the blessed God 
(1 Tim. 1: 11), the gospel of His Son (Rom. 1: 9), the gospel 
of Christ (Rom. 15: 19), the gospel of Jesus Christ (Mark 
1: 1), the gospel of our Lord Jesus Christ (2 Thess. 1: 8), 
the gospel of peace (Eph. 6: 15), the gospel of the circum- 
-eision and uncircumcision (Gal. 2: 7) and the everlasting 
gospel (Rev. 14:6). And thus also, in confirmation of the 
fact that the gospel of the kingdom is also the gospel of 
grace, we have the example of Paul who preached the 
gospel of grace (Acts 20: 24) and also preached the gospel 
of the kingdom (Acts 20: 25; 28: 23, 30, 31). It is clear 
then, that these persons— as recorded in verse fourteen 
— who preach the “gospel of the kingdom” are also 
preaching the gospel of the grace of God, this and nothing 
besides. The reason why this gospel of grace is here 
called the gospel of the kingdom is this: it is, as it was 
when Christ first came, because it will be necessary in 
the last days, to put a kingdom emphasis upon the gospel, 


34 MATTHEW TWENTY-FOUR AND THE REVELATION 


in order that men may be prepared to meet the coming 
King and so be made spiritually ready to enter the coming 
kingdom. 


28 


Nothing is clearer in the prophetic discourse of the 
Lord than the fact that He took it for granted, through- 
out, that the apostles and disciples whom He addressed 
would be in the midst of, and thus see and experience all 
of the things which He was foretelling. But in spite of 
clearness, this fact is not generally realized or accepted 
as truth. On the contrary, the opinion is held that all 
who had then named the name of Christ would have no 
part in the untoward events of the time of the Antichrist 
if these had then occurred, but would have been lifted 
up and out of tribulation-evil before such might have 
come. It seems necessary, therefore, to review the state- 
ments of the Lord as given in the chapter and thus draw 
attention to the actual words which He used. In doing 
this, in order to make the matter the more emphatic, we 
print the personal pronouns and certain other words in 
italics: “ And Jesus. answering said to them: Take heed, 
lest any one deceive you” (4); “ Moreover you will hear 
of wars, and rumors of wars; see, be not frightened; for 
it must needs come to pass” (6); “ Then they will deliver 
you up into tribulation, and will kill you; and you will 
be hated by all the nations on account of my name” (9); 
“When therefore you see the abomination of the desola- 
tion, (the one which was spoken of through Daniel the 
prophet), standing in the holy place; the one reading let 
him consider” (15); “ And pray you that your flight be 
not in winter, nor on Sabbath” (20); “ Then if any say 
to you: Behold, here the Christ, or, Here, believe not ”’ 
(23) ; “ Behold, I have foretold it to you” (25) ; “ If there- 


THE EXPOSITION a0) 


fore they shall say to you: Behold, he is in the wilder- 
ness, do not go out; Behold, in the secret chambers, do 
not believe’ (26); “So also you, when you see all these 
things, know you that he is nigh, at the doors” (33); 
“Amen, I say to you, this generation will in no wise pass 
away till all these things be accomplished” (34). Here, 
by reason of the language used, we must conclude that 
Christ sought plainly to set forth the solemn truth that 
the apostles and early disciples were to live in the seven 
years of the Antichrist (34); that they were to see the 
abomination of desolation which was to be set up by the 
false prophet (2 Thess. 3: 3, 4; Rev. 13: 11-15) standing 
in the holy place (15); that they were to be subject to 
the spiritual and physical temptations of those times (4, 
5, 11, 12, 23-25); that they were to be hated and per- 
secuted, being brought into tribulation (9, 10, 16-22) ; that 
many of them would suffer martyrdom for the name’s 
sake (9, 22); that they were called upon, in spite of all 
suffering, to endure to the full end, with the promise, if 
they did so, of being delivered (13); that they were to 
watch the signs and know by these when the Son of man 
would be near at hand (33; Luke 21: 27-31); and finally, 
that their hope would be, in the midst of their many and 
great distresses, that Christ would personally, suddenly 
and gloriously return to and for them (26, 27, 29, 30-41; 
Luke 21: 25-28). 


29 


It is to be observed now, that Christ never withdrew 
the above forewarning words, either before or after Pente- 
cost. We must conclude, therefore, that the early dis- 
ciples must have expected and looked for the times and 
conditions of which He had spoken. And there is no 
reason to suppose that they were in the least surprised 


36 MATTHEW TWENTY-FOUR AND THE REVELATION 


when persecution began and many of their number were 
called upon to attest their love for Christ by their devo- 
tion in suffering and death. Indeed, as we learn from the 
patristic writings, the disciples were so prepared for this 
order of things by the Lord’s prophecy that many of them 
were led to the conclusion that the Roman Emperor was 
the Antichrist, that his persecution was the great tribula- 
tion, and, therefore, that the Lord would speedily appear. 
In other words, there is every reason to believe that the 
apostles and early disciples had fully understood, when 
Christ had spoken concerning the last evil days, that He 
had definitely intended to convey to them the thought 
that the things which He had foretold would come in their 
time and that they themselves would be involved in the 
terribleness of their destroying power (Acts 4: 23-30; 5: 
22-33, 41; 14:22; 20: 24; 21:13). This conclusion ex- 
plains, as none other does, the attitude of the apostles 
concerning suffering. They reckoned it an honor to be 
counted worthy to suffer shame for Christ’s name (Acts 
5: 41); Peter exhorted the disciples to rejoice when they 
were made partakers of Christ’s sufferings (1 Pet. 4: 12, 
13); and Paul made it distinctly plain that all who would 
live godly should suffer persecution (2 Tim. 3: 12), and 
also, that it was through much tribulation that the saints 
would enter the kingdom (Acts 14: 22). The order of 
events in their minds was, first, the suffering, and then 
the kingdom. And for the kingdom’s sake, they willingly 
endured the suffering. 


30 


There is a verse in Luke’s Gospel which seems to con- 
tradict all that has been said above, to which, in con- 
sequence, we must give our special attention. And, in 
order that its words may be freshly before us, we shall 


THE EXPOSITION 37 


quote it in full. As we do this, we give to it its literal 
translation: “ Watch [or, keep awake] you therefore in 
every season, praying that you may be accounted worthy 
to escape all these things being about to come to pass, 
and to stand in presence of the Son of man” (Luke 21: 
36). Here the Lord appears to indicate that watchfulness 
and prayer would bring to pass a complete deliverance 
from the days of the Antichrist and thus from his perse- 
cutions, with the presumption—as many teach — that 
this would be accomplished, before the days of tribulation 
should come, by Christ’s returning and bringing His saints 
to Himself. But does the verse mean this? We do not 
think that it does, for the following reasons: First, the 
verses immediately preceding positively declare that the 
persons whom He was addressing would live in the time 
of the Antichrist and would feel the effect of his perse- 
-cuting hatred (Luke 21: 12-35). Second, the verse does 
not tell the apostles and disciples to watch and pray that 
they may escape away from the things which were to come 
to pass, but rather owt of them, for the verb is not apo- 
pheugo, to escape away-from, but ek-pheugo, to escape 
out-of-the-midst-of, the preposition ek of the verb imply- 
ing that the disciples would be living in the times of the 
evils in mind and that the evils themselves would be 
round about and pressing upon them (Luke 21: 36; 
Greek). Third, the possible escaping of the disciples 
referred to cannot mean a physical one, for the preceding 
verses distinctly affirm, in spite of watching and praying, 
that many saints would be both afflicted and killed (Luke 
21: 12, 16, 17, 23, 24); and hence, they must mean a 
spiritual one, such as would, in the midst of persecution 
and sufferings, keep their faith firm and their testimony 
true (Matt. 24:13; Mark 13: 11-13; Luke 21: 13-19). 
And finally, the word “stand” (histémz), as interpreted 


38 MATTHEW TWENTY-FOUR AND THE REVELATION 


by its use in Scripture, generally represents, not a physical 
attitude, but a spiritual one, the many times it is used 
in the Epistles conveying the thought of spiritual over- 
coming and victory (Rom. 14:4; 1 Cor. 7:37; 2 Cor. 
1; 24; Eph. 6: 11, 18, 14; Col. 4: 12; 1 Pet. 5: 12; Jude 
24). Instead, therefore, of. the verse contradicting the 
previous teaching, it strongly confirms it, for it sets forth 
the fact that the apostles and first disciples were to live 
face to face with the Antichrist; that they were to be 
in the midst of his persecutions; that they were to be 
sorely tried and almost overwhelmed by his evil devices; 
that there would be constant need of their watching and 
praying if spiritual deliverance was to be obtained; and 
finally, that such deliverances would be given, and thus, 
that they would be counted worthy to stand blameless 
in the holy presence of the Son of man, both in life and 
at His coming. 


oil! 


In addition to the truth that Christ taught that the 
apostles and early disciples would live in the days of the 
Antichrist and be in the midst of his persecutions, it is 
clear that He set forth the fact that these days and 
experiences were then impending. We judge thus for the 
following reasons: Christ declared, in the first place, that 
though heaven and earth would pass away, His words 
would not pass away (35). He declared, in the second 
place, that that generation would not pass till all the 
things which He had foretold had been accomplished (34). 
He declared, in the third place, that those whom He was 
addressing would see the Antichrist and hence, would be 
living within the seven years of his reign (15). He 
declared, in the fourth place, that they would be breught 
into “ tribulation” (9; see the Translation), and also, into 


THE EXPOSITION 39 


“the great tribulation” (15-22; see the Translation), this 
implying that they were to live both in the first three 
and a half years and in the second. He declared, in the 
fifth place, that they would see both the sign of the Son 
of man and the Son of man Himself (26-30). And lastly, 
He commanded them to watch for His return as for an 
event which would take place in their time, and both 
speedily and unexpectedly (42-44). All this indicates 
that the various episodes which Christ had described, 
these being within the lifetime of His hearers, were re- 
garded as at hand and impending. 


32 


This nearness of last events had been the message of 
John the Baptist when he began his ministry (Matt. 
38:1, 2). It had been that of Christ as He commenced 
His teachings in Galilee (Mark 1:14, 15). It had been 
that of. the apostles as they went forth into their service 
of preaching and healing (Matt. 10: 5-7). And now, 
evidently, it was the teaching of the Lord as He foretold 
the things which were to come to pass. In the view of 
Christ then, the dark clouds of the rule of the Antichrist 
were already spreading over the sky, and the storm of 
his God-defying and saint-persecuting wickedness was 
about to break upon the earth. This, therefore, was the 
reason why the Lord sought to prepare His devoted fol- 
lowers for the holocaust of evil which was to be. It was 
the love that loved His own unto the end which prompted 
what otherwise would almost seem like too great frank- 
ness. For Christ plainly foresaw the false christs and the 
Antichrist, the disciples’ suffering and despair, and also 
the strong temptation which would be upon them to con- 
clude, in the midst of persecutions, that their absent Lord 


40 MATTHEW TWENTY-FOUR AND THE REVELATION 


had forgotten, that He did not care and that there was 
little use in following Him if they were to be left alone 
and unprotected in such fire and flood as this; and so, 
not in too great frankness but in infinite tenderness, He 
lifted the veil before advancing time and event and bade 
His followers to behold, to beware and to endure unto the 
end (6-13). This explains how it was, a little later, that 
these same apostles and disciples faced prisons, stonings, 
stocks, crosses and headsmen’s blocks and axes with faith 
in God in their hearts and praise to Him upon their lips 
(Acts 5: 41; 7: 54-60; 20: 23-24; 21:13). They remem- 
bered that the time of suffering had been foretold. Thus, 
being forewarned, they found themselves forearmed. 


33 


It is important in considering the prophetic portion of 
Matthew twenty-four, to endeavor to ascertain what its 
teaching is concerning the time of Christ’s return. And 
in doing this, we need to guard against a common and 
serious error, namely, the conviction that because we 
cannot know everything about the time, it follows that we 
cannot know anything about it. It is indeed true that no 
man may know the “day and hour,’ the Father not 
having revealed this to the angels, nor even to the Son 
(36; Mark 13: 32). But it is not true that the saints 
may not know the age, for it is the present one (Gal. 
1:4; 2 Thess. 2: 1-8; 1 John 2:18; Rev. 20: 1-6); nor 
the part of the age, for it is the last portion of it (Matt. 
13: 39, 40, 49, Greek; 28:20, Greek; 2 Tim. 3:1; 2 
Pet. 3:3; Jude 18); nor possibly, at last, the year, for 
there seems reason to believe that the coming will be in 
or immediately after the seventh year of the Antichrist 
(Dan. 9: 27; 2 Thess. 2:8; Rev. 19: 1-20). The saints 


THE EXPOSITION 41 


then, will see the signs, perceive their import and come to 
understand their meaning, both in respect to the general 
time of Christ’s advent and the redemption of the elect 
which it will bring to pass (15, 23-33; Mark 13: 14, 21- 
30; Luke 21: 25-32). Daniel, speaking of this end-time 
period had said, that the wise should understand (Dan. 
12:9, 10); and the Lord, both in His address in the 
temple court (Luke 21: 28-31) and here on Olivet’s brow 
(32, 33; Mark 13:28, 29), makes it plain, using both 
statement and parable to this end, that His followers 
would recognize the period when He should be nigh, even 
at the doors (33). In other words, we may conclude that 
the experience of the later saints as related to the second 
advent will be similar to that of the earlier ones as related 
to the first, namely, that while they may not be permitted 
to know the time of the coming exactly, they may come 
to know it approximately. And Christ’s prophetic address 
in this chapter leads a long way to this approximation. 
For certain facts in His discourse, in this respect, stand 
forth with great clearness and these are a sure guide to 
us in our seeking to understand somewhat about the time. 


34 


Before, however, we consider the facts just referred to, 
let us look at the Lord’s words in reference to approximate 
knowledge as given in Luke’s Gospel, so that we may have 
the warrant of these before us. We give them in their 
literal form: ‘‘ And there will be signs in sun and moon 
and stars, and upon the earth distress of nations in per- 
plexity, roaring of the sea and rolling waves, men fainting 
from fear and expectation of that which is coming on the 
habitable earth; for the powers of the heavens will be 
shaken; and then they will see the Son of man coming 


42 MATTHEW TWENTY-FOUR AND THE REVELATION 


in a cloud with power and great glory. When these things 
are beginning to occur, raise yourselves and lift your 
heads, because your deliverance draws near. And he 
spoke a parable to them; Behold the fig tree and all the 
trees; when they sprout already, looking of yourselves, 
you know that already the summer is near. So also you, 
when you see these things coming to. pass, know that the 
kingdom of God is near” (Luke 21: 25-31). And let us 
look at similar words given in the twenty-fourth chapter 
of Matthew’s Gospel: ‘“ But from the fig tree learn the 
parable; when already its.branch is become tender, and it 
puts forth the leaves, you know that the summer is nigh; 
so also you, when you see all these things, know you that 
he is nigh, at the doors” (32, 33). Manifestly then, us 
Daniel said, the wise will understand. By the signs 
described, which were ultimately to be realized, the Lord 
taught that the saints were to have the privilege of know- 
ing, increasingly and more and more exactly, when their 
redemption was drawing nigh and Christ -was about to 
appear. 


35 


Examining now, that part of Christ’s prophetic address 
which refers to the time of the advent, the following truths 
seem to be made clear: First, there is no intimation in it 
that there was to be an advent and consequent translation 
and resurrection previous to the seven years of the Anti- 
christ, which silence of statement is presumptive evidence 
of the fact that the Lord intended that the apostles and 
disciples should understand that His coming would occur 
either within or after the seven-year period and that these 
events of translation and resurrection would then take 
place. Second, Christ plainly taught his hearers that ‘they 
were to see the abomination of desolation standing in the 


THE EXPOSITION 43 


holy place (15), which event occurs, as we have seen, in the 
middle of the prophetic ‘“ week ” (Dan. 9: 27), that is, at 
the end of the first three and a half years of the Anti- 
christ’s reign; which makes it clear that the disciples were 
to continue on earth through those years, and hence, that 
Christ would not come until after that time had run out 
its course. Third, the Lord declared that the great tribu- ~ 
lation would follow the self-deification of the Antichrist 
(15) and would continue through the second three and a 
half years of his reign (16-22), and also, that it would be 
“immediately after the tribulation of those days” that 
the disciples would see the sign of the Son of man (29, 
30); all of which makes it plain—the sign preceding 
the coming— that the advent was not to take place 
until the tribulation had been brought to a con- 
clusion, that is, till the end of the second three and a 
half years and thus at the end of the seven years. 
And lastly, Christ unmistakably taught that it was at 
this time, namely, after the time of the sign of His 
advent, that He would send forth His angels to gather 
His elect to Himself, the coming for and with His saints not 
being greatly separated in time but being almost synchro- 
nous, the one event taking place and then immediately 
afterwards the other (31, 36-41; Mark 13: 24-30; Luke 
21: 25-28); which once more reveals the fact that the 
coming and the accompanying resurrection and transla- 
tion would not occur until the end of the seven-year 
period. 


36 


This much then, the apostles and disciples might per- 
ceive. Nevertheless, it remained true that they could not 
know the day or hour of Christ’s return (36, 44). For, 
while they could understand that the coming would take 


44. MATTHEW TWENTY-FOUR AND THE REVELATION 


place at the end of the tribulation and after the sign of 
the Son of man, they could not know accurately when the 
seven years would begin or hence, how short or long after 
its events the time of the advent would be, since God had 
not revealed this. It is interesting to note in this connec- 
tion that the measurement of time, which Daniel gives, 
of the second portion of the seven years indicates that 
Christ may not come at the exact close of these years, 
the prophet mentioning, not the usual “thousand two 


hundred and threescore days’’— three and a half years 
(Rev. 11: 23; 12:6, 14;.13: 5) —but.im one} placesea 
‘thousand two hundred and ninety days’’—three and a 


half years and thirty days (Dan. 12: 11) —and in an- 
other, a “thousand three hundred and five and thirty 
days ’’—three and a half years and seventy-five days — 
(Dan. 12:12). This then, is additional evidence of the 
fact, while the apostles and early disciples could know 
the time of the coming approximately, that they could 
not know it exactly. This reasoning explains — and, 
apparently, it is the only one which does—the seeming 
inconsistency between Christ’s two statements; “So also 
you, when you see all these things, know you that he is 
nigh, at the doors” (33); and “ You know not on what 
day your Lord comes” (42). As a matter of fact, there 
is no inconsistency between the two statements, each be- 
ing reconcilably and consistently true. 


37 


We have said that the apostles and disciples were told 
to watch, not only for Christ, but also for certain signs 
which were to precede His coming and which were thus to 
be the assurance both of its fact and also of its nearing 
approach. In connection with this statement, it is to be 


THE EXPOSITION 45 


noted that it is often declared by prophetic students that 
it would be mentally and spiritually impossible for one 
to watch for the Lord if one should also be obliged to 
look for signs, looking for the signs, as they say, making 
it impossible to watch for the person. ‘This is true so far 
as watching for a momentarily expected event is con- 
cerned. But it is not true otherwise, for in such a case 
one would watch for the person through the signs, as 
often takes place in human affairs. This is the kind of 
watching which Paul did, in his time, for he wrote, “ Look- 
ing for that blessed hope and the glorious appearing of 
the great God and our Saviour Jesus Christ” (Titus 
3: 13), where the apostle looked for the appearing through 
the coming. And this is the kind of watching which Peter 
did, in his time, for he wrote, “ Looking for and hastening 
unto the coming of the day of God, wherein the heavens 
being on fire shall be dissolved, and the elements shall 
melt with fervent heat; nevertheless we, according to 
his promise, look for new heavens and a new earth wherein 
dwelleth righteousness’? (2 Pet. 3:12, 138), where the 
apostle looked from a long time before the millennium 
for things which were not to come to pass until after that 
period of time. And this now is the kind of looking which 
the Lord enjoined upon His apostles and disciples, for He 
spoke of signs occurring both on earth (15) and in the 
heavens (29), and He specially named one of the last as 
“the sign of the Son of man” (30), all of which sepa- 
rately, the apostles and disciples were to see before they 
should look upon the returning Christ (30), and all of 
which conjointly were to be the evidence and promise of 
His nearing advent (29, 30; Mark 13:24-26; Luke 21: 
25-32). Watching, therefore, according to the twenty- 
fourth chapter of Matthew, was not to be a looking for 
a momentarily expected advent — except after all of the 


46 MATTHEW TWENTY-FOUR AND THE REVELATION 


signs had been fulfilled —but one wherein the eyes of 
faith should look forward to the advent through such 
events as Christ had said would precede it. 


38 


There is a certain clearly expressed truth in the New 
Testament which confirms the above statements and which 
needs special emphasizing, both because it is important 
and because it is usually set aside, or, at least, passed by. 
We refer to that one which signifies that 1t was wholly 
impossible in the apostolic days for believers to watch 
momentarily for the coming of Christ, in spite of the fact 
that the scriptures in Matt. 24: 42-44; Mark 13: 32-37 
and Luke 21: 34-36 undoubtedly enjoin such watching. 
The reason of this is, that certain divinely predicted events 
had to be fulfilled before the momentary watching therein 
commanded could take place, and some of these were not 
fulfilled until the close of the apostolic period, while others 
were not fulfilled then, and indeed, have not been fulfilled 
since. This means that Christ’s injunction to watch, as 
recorded in the passages quoted, did not have application 
in a momentary sense during the apostolic period, the 
predictions of intermediate events hindering the develop- 
ment of those conditions which made this kind of watch- 
ing possible. If there were need, we could give a long 
list of minor and major prophecies recorded in the Gospels, 
Acts and Epistles which required fulfillment before the 
time of Christ’s return; but we shall content ourselves 
with mentioning only three of these, each one of a major 
kind. First, Christ told Peter, when he was in middle 
life, that he should die and that this event should take 
place when he was an old man (John 21: 18), which meant 
that the apostle should live, as it turned out, about 


THE EXPOSITION 47 


thirty-five years longer, and hence, implied that he could 
not hope to see Christ’s coming and could not watch 
momentarily for His return (2 Pet. 1: 13-15). And be it 
noted, that what was true of Peter was true of all the 
apostles and disciples who lived in Peter’s time, for none 
of these could watch momentarily until Christ’s prediction 
concerning the apostle had been fulfilled, that is, until he 
had become an old man and had died. Second, Christ 
spoke to Paul and said “ Depart, for I will send thee far 
hence unto the Gentiles” (Acts 22: 21), which word was 
heard by the apostle soon after his conversion at about 
35 A.D., and which prediction lengthened out his life until, 
as we now know, he reached Rome at about 65 a.p. during 
which period of thirty years Paul could not have watched 
momentarily for Christ’s return, the commandment of 
going “far hence” not being put into effect until the close 
of his life, when even then he, like Peter, was told that he 
must die (2 Tim. 4: 6-8). And be it noted that what was 
true of Paul was true of all believers who lived in Paul’s 
time, for none of these could watch momentarily until the 
apostle had proceeded, not only to the Gentiles, but also 
“far hence ” to these, and, at last, had died. And finally, 
Christ spoke to the apostles, at the time of His last inter- 
view with them, not only commanding them to go to all 
nations (Matt. 28: 19, 20), but also distinctly prophesying 
that they would do this, inasmuch as He said, “ Ye shall 
be witnesses unto me both in Jerusalem, and in all Judea, 
and in Samaria and unto the uttermost part of the earth ” 
(Acts 1:8), which last undoubtedly meant, in its first 
intent, westward as far as Spain and eastward as far as 
India — the then known world —and which has come to 
mean, in its larger and more modern application, far more 
than these extremes, westward, eastward, northward and 
southward. And be it noted that the apostles and dis- 


48 MATTHEW TWENTY-FOUR AND THE REVELATION 


ciples could not look momentarily for the return of Christ 
until this command and prophecy had been brought to 
pass and the church had moved forward even unto “ the 
uttermost part of the earth.” These are unimpeachable 
facts; and they bring us back to the statements made in 
the foregoing paragraph to the effect that watching, in 
the apostolic days was looking for a more or less distant 
event through predicted intermediate events. It follows, 
therefore, that momentary watching is for a special and 
yet future class of believers, namely for those who will 
see all remaining intermediate prophecies fulfilled, includ- 
ing witnessing to the ends of the earth, and also the mani- 
festation of the various signs spoken of by Christ as 
recorded in Matthew twenty-four and in similar passages 
of Scripture. In other words, when the church has wit- 
nessed to all the nations (14), when the Antichrist has run 
his course (15, 27) and when the sign of the Son of man 
has appeared (29, 30), then and then only may the follow- 
ers of Christ watch momentarily for His return. All 
scriptural injunctions to “ watch,’ “look,” and “ wait,’ 
therefore, are to be read in the light of these facts and 
to be interpreted in harmony with them. 


39 


The above mentioned truths are made more clear and 
certain when we keep in mind the meaning of the word 
“watch,” as it fell from the Lord’s lips. The word used 
is the Greek, grégoreu6d, which means literally, to keep 
awake. Now it is evident that the word, in this con- 
nection, cannot mean a physical keeping awake. It must, 
therefore, refer to a spiritual condition and attitude. It 
indicates, in other words, such a spiritual state as would 
keep those who were watching constantly vigilant as to 


THE EXPOSITION 49 


the events, each and all, which had been prophesied, and 
thus, in the present connection, ever prepared for and 
dedicated to the things which would make for the coming 
of the King and His kingdom. 


40 


In saying this last, it appears that one is not apart from 
the mind of Christ, for the final words of His discourse 
- point directly and emphatically in the direction of the 
thought expressed. The words referred to come in the 
closing section of the chapter — what we have called, in 
the Analysis, the Conclusion—and are as_ follows: 
“Watch you, therefore, because you know not on what 
day your Lord comes. But this know you, that if the 
householder had known in what watch the thief was com- 
ing, he would have watched and would not have allowed 
his house to be dug through. Because of this also be you 
ready; because in an hour you think not, the Son of man 
comes. Who then is the faithful and discreet bondman, 
whom His Lord has placed over his household, to give to 
them the food in season? Blessed that bondman, whom, 
coming, his Lord will find so doing. Amen, I say to you, 
that over all his possessions he will place him. But if 
that worthless bondman shall say in his heart: My Lord 
delayeth, and shall begin to strike the fellow bondman, 
and shall eat and drink with the drunken, the Lord of that 
bondman will come in a day when he does not expect, and 
in an hour when he does not know; and will cut him in 
two, and will appoint his portion with the hypocrites; 
there will be weeping and gnashing of teeth” (42-51). 


50 MATTHEW TWENTY-FOUR AND THE REVELATION 


At 


It will be seen from the foregoing words that there are 
two figures of speech contained in them, each of which is 
based upon a similar set of circumstances, but each of 
which has a different lesson-objective. The first, is the 
picture of a householder, who possesses certain property 
and who finds it to his personal interest to preserve it 
intact from the danger of robbers. The second, is a pic- 
ture of a bondman, who has been raised — like Joseph of 
old (Gen. 39: 1-6) —from his position of slavery into that 
of stewardship, and hence, who, while still a bondman, 
is responsible for his master’s interests in the house and 
field. Behind both of these pictures lies the certainty of 
an anticipated but finally a sudden coming; in the first 
place, of a thief, who digs through the wall of the house 
in order to steal, and in the second, of the master who 
appears in order to discover whether his bondman-steward 
has been faithful or unfaithful and to judge him accord- 
ingly. The background of each parable, therefore, is 
certainty as to visitation, but uncertainty as to the time 
and manner of the event. The foreground of each is in 
the one case preparedness in view of personal interests, 
and in the other, of faithfulness in view of another’s 
interests, that is, the master’s. But the essential thing 
to notice in both parables is this, that the application is 
spiritual; that the duty of each individual is to keep 
vigilant in the fulfillment of his trust; and that keeping 
vigilant is being ready for the one who is to come and 
being found prepared for all that the coming may mean. 
In other words—to apply now the Lord’s teaching to 
prophecy — the final test of watching for Christ’s coming 
is not holding certain views as to the time and process of 
the coming, however valuable all prophetic knowledge is, 


THE EXPOSITION 51 


but rather, that of a life attachment and devotion to the 
Lord, by reason of which the individual concerned will be 
kept spiritually alert and faithful, and thus ever prepared 
for the return, whenever and however it may take place. 


42 


It seems certain that the above is the impression which 
Christ sought to produce upon the minds of His apostles 
and disciples. He taught them that He would return; He 
told them that His return would occur after certain events; 
and He declared that the exact day and hour could not be 
known; He exhorted them, therefore, for their own sakes 
and for His sake, to live in view of His advent and so 
be ready and prepared whenever it might take place; and 
finally, He declared that the one who so watched would 
be blessed and the one who did not so watch would be 
cursed. Let us repeat it then; watching is keeping wide 
awake spiritually, and being faithful continually to all 
the obligations which the coming One has imposed upon 
us. In other words, it is, as the Master said, occupying 
till He shall come (Luke 19: 13). And this includes being 
vigilant as to the meaning and value of each prophetic 
event, whether it be nearer or farther away. 


43 


Christ, in pointing out to His apostles and disciples the 
need of watchfulness, gave a simple and at the same time, 
a sure test by which they were to be safeguarded from 
Antichrist’s deceits and thus be made ready for His return. 
And here too, in order that His words may be freshly 
before us, we shall quote them in full: “ Then if any say 
to you: Behold, here the Christ, or, Here, believe not. 


52 MATTHEW TWENTY-FOUR AND THE REVELATION 


For false christs will arise, and false prophets, and will 
give great signs and wonders, so as to deceive, if possible, 
even the elect. Behold, I have foretold it to you. If there- 
fore they will say to you: Behold, he is in the wilderness, 
do not go out; Behold, in the secret chamber, do not be- 
lieve. For as the lightning comes out from the east, and 
shines as far as the west, so also will be the coming of the 
Son of man. Wherever the carcase may be, there the 
vultures will be gathered together.” (23-28). Here then, 
is the frank statement that Antichrist’s temptations would 
be so subtle and persuasive that the disciples, as they 
should see the multiplied signs and wonders of the false 
prophets, would almost be misled, wondering if Christ 
might not be where they said, in the wilderness — outside 
of Jerusalem — or in the secret chambers — within Jerusa- 
lem and in its temple. How then, in such evil and per- 
plexing days, would they know how and where to look 
for their returning Lord? And how would they be able 
to recognize the self-deified Antichrist and his followers? 
To distinguish truth from error, is not easy at any time, 
and how much more difficult it would be in these peculiar 
days when truth would seem altogether like error and 
error altogether like truth. 


44 


It was this condition of things which the Lord foresaw 
and from the danger of which He desired to deliver His 
followers. So He said, in effect; ‘Be not deceived! By 
this token you may recognize Me and My appearing. I 
am not from beneath but from above, and I and My 
manifestation will be like a lightning flash from heaven, 
sudden, bright and illuminating. And also, by this token 
you may recognize the Antichrist and his appearing. He 


THE EXPOSITION Do 


is not from above but from beneath, and he and _ his 
appearing will be like a beast’s carcase lying on some field 
of earth, around which the foul birds of prey will gather 
and upon which they will feed. And hence, in watching 
for me, look not below but above, look not around on earth 
but steadfastly toward heaven. Thus and thus only, will 
you be able to distinguish the true from the false, the 
heavenly from the earthly, Myself from the Antichrist 
and his followers. But doing this, you will be saved.” 
Such was a touch-stone of discernment and deliverance 
which Christ put into the hands of His apostles and dis- 
ciples. And a little later, in the midst of terrible suffer- 
ings and temptations, the spiritual principle involved in 
this test proved adequate to their need. And what it was 
in the past in principle, it will be in the future both in 
principle and fact, in the midst of the greater trials which 
are to be. 


45 


We have, at last, come to a question which we have 
been gradually approaching and which we are forced now 
to face, it being one of vital interest and importance. The 
question arises from two or three facts which have either 
been commented upon or must presently be observed. Let 
us then, state these facts as follows: first, we have said 
that Christ told His apostles and disciples that their 
generation would not pass until what He had prophesied 
should be fulfilled; second, that the time referred to would 
be that of the Antichrist, and that it would produce the 
days of the “ tribulation ” and “ great tribulation ”’; third, 
that Christ declared that His hearers would see the Anti- 
christ and be in the midst of his persecutions; and lastly, 
that the Master prophesied that those who heard His 
words would see the sign of the Son of man, and, there- 


o4 MATTHEW TWENTY-FOUR AND THE REVELATION 


after, His appearing. And now, we are obliged to admit, 
in view of common historical evidence, that that genera- 
tion did pass; that the apostles and early disciples, what- 
ever they saw and suffered, did not see the Antichrist nor 
pass through the time of the tribulation and great tribula- 
tion; and that not one of those who heard the prophecy 
beheld the sign of the Son of man or the great event 
which was to follow, namely, the advent of the Lord. 
Here, indeed, is a difficulty, one which is so great that it 
has led some persons to scoff at prophetic truth; has led 
others to deny both the intelligence and veracity of Christ; 
has led numerous saints to be greatly perplexed over 
seeming contradictions between prophecy and fact; and 
finally, as we believe, has led not a few students of the 
Word to make statements which, though designed to 
explain existing difficulties, have produced misunderstand- 
ing and actually led to increased confusion. 


46 


Referring to these last individuals, we may mention the 
fact, by way of illustration, that various teachers have 
affirmed that the word “generation” as used in verse 
twenty-four, was not meant to signify the generation in 
which the apostles and first disciples lived, but rather, the 
genus or race of the Jews. They have thys sought to accom- 
modate the meaning of the word to the historic fact that the 
apostolic generation did pass away without the Lord’s re- 
‘turning. But, in doing this, they: have set aside, as it seems 
to us, the natural, etymological and scriptual meaning of 
the word and the only one which the context of the chap- 
ter will possibly allow (33, 34; Mark 138: 29, 30; Luke 
21: 31, 82). We may also mention the fact, by way of 
further illustration, that some teachers have made the 


THE EXPOSITION 55 


assertion that Christ never taught that the apostles and 
early disciples would live in the days of the Antichrist, 
be involved in the tribulation and continue on earth long 
enough to see the sign of the Son of man, but, on the 
contrary, that He instructed them that He would return 
before the seven-year period of the Antichrist had begun 
and would deliver them from all that its days would 
bring, and hence, that they would be in heaven and not on 
earth when the sign of the Son of man should appear. 
But in making these statements, they have quite passed 
over such a word as this, “‘ When therefore you see the 
abomination of the desolation, (the one which was spoken 
of through Daniel the prophet), standing in the holy 
place; the one reading let him consider” (15); and this, 
‘““And when these things begin to come to pass, then look 
up, and lift up your heads; for your redemption draweth 
nigh” (Luke 21: 28); and this, “So also you, when you 
see all these things, know you that he is nigh, at the 
doors”: (33). In short, with the above passages before 
us, we cannot but fear that there has not always been a 
frank facing of Scripture truth; and we cannot but wonder 
if it has not sometimes occurred here, as in other relation- 
ships of life, that the wish has been the father to the 
thought, resulting in such a disposition as has uncon- 
sciously led to the devising of a prophetic plan, with its 
deliverance from persecution and suffering, which is pleas- 
ing to the natural man, but is not in accordance with the 
Word of God. Of these matters we are not the judge and 
we cannot express a positive opinion. Nevertheless, we! 
are constrained to say that it is our conviction that the 
commonly held prophetic outline needs reconsideration and 
recasting, and that the one which Christ Himself gave in 
Matthew twenty-four and elsewhere must be accepted and 
adhered to, whatever the issue may mean to us and others. 


56 MATTHEW TWENTY-FOUR AND THE REVELATION 


And now, it is to this point and place of frank consider- 
ation that our studies have brought us. But, first of all, 
let us see, while preserving all of the scriptural and his- 
torical facts of which we have spoken and which have the 
appearance of being wholly contradictory to one another, 
if there is not a natural and rightful harmonization of 
these. 


47 


One of the most plain and impressive truths of the 
Gospels is, that Christ, when He was on earth, was making 
a bona fide offer of Himself and His kingdom to national 
Israel. Such a kingdom offer had been the promise held 
out to the Jews in the Old Testament (Ps. 72: 1-19; Isa. 
32: 1-20; 35: 1-10); and Christ came in order to be,. in 
His person and preaching, the fulfiller of these old-time 
prophecies (Luke 1: 26-33; 67-79). In utterance and by 
many signs, therefore, He sought to prove that He was the 
promised Messias and that He stood ready to establish the 
messianic kingdom (Matt. 10: 1-7). Another most plain 
and impressive truth in the Gospels is, that Christ never 
offered Himself and His kingdom to the Jews except on 
the basis of the fulfillment by them of certain conditions. 
One of these conditions was that they should repent of 
their sins, of which John’s baptism was the outward sign 
(Matt. 3: 1-6; 4:17; Mark, 1: 14, 15); and another was 
that they should receive Him as their King, the One who 
had been sent from God to lead them into His promised 
kingdom (Matt. 4: 17, 23; 10: 1-7; Luke 10: 1-9). Now, 
Christ all through His ministry foreknew that He would 
ultimately be rejected by Israel, and He gradually fore- 
told this through a series of national parables (Matt. 
21> 28-32: -21::33-45; 1/22:'2-14- (25-14-80 i eee 
6-9; 14: 16-24; 19: 11-27). At the same time, He never 


THE EXPOSITION 5¥ 


took advantage of this foreknowledge in His dealings with 
the Jews, whether He was addressing apostles, disciples 
or unbelievers. From first to last, He always and with- 
out reservation offered Himself and His kingdom to Israel. 
If there was to be failure of any kind it would not be on 
His part, but on that of those who heard His message 
but would not accept it. His prophetic utterances, there- 
fore, were given from the standpoint of His full intention, 
after His death and resurrection, to reveal Himself as 
King and set up His kingdom. This, of course, implied 
—even as He said (34) —that these events would occur 
in that generation. 


48 


These statements explain that mysterious assertion in 
reference to John the Baptist, which Christ made in the 
early part of His ministry, “ This is Elias which was for 
to come” (Matt. 11:14). Now it is undeniable that 
Christ knew that John the Baptist was not Elias. Never- 
theless, He said that he was. And the reason why He so 
spoke was that John the Baptist would have been Elias 
if Israel had accepted Him, and he was not the prophet 
only because the nation was about to reject Him. In 
other words, if Christ had foreseen that the Jews would 
receive Him and His kingdom, He would have sent as 
His forerunner Elias in person, instead of the Baptist; but 
foreknowing that they would reject Him and His kingdom, 
He sent John, as the representative of Elias and in his 
spirit. When Christ comes again, since He will then know 
that Israel will receive Him and His kingdom (Zech. 
12: 9-14; 13: 1-9), He will send as His forerunner, accord- 
ing to God’s promise, none other than Elias himself (Mal. 
3:1; 4:5, 6; Matt. 17: 1-3; Rev. 11:3-6). This then 
was Christ’s constant attitude toward the Jews. In 


58 MATTHEW TWENTY-FOUR AND THE REVELATION 


effect He was always speaking thus: “I am the Messias, 
your King. Here and now I offer to you and am prepared 
to give you the messianic kingdom. It is yours, pro- 
vided you will accept it.” Hence it was that He said — 
quoting now His full sentence —‘“If ye will receive it, 
this is Elias which was for to come” (Matt. 11: 14). 


49 


In addition to the above, the following important 
truth is to be recognized. A careful reading of the Gospel 
prophecies will reveal the fact that Christ never assumed 
the attitude of taking it for granted that the Jews would 
refuse to accept Him and His kingdom. This, no doubt, 
is one reason, during His earthly sojourn, why He did not 
talk about the revelation and establishment of His church 
which was finally to be produced, His purpose in this 
respect —the King and kingdom offer to Israel then hold- 
ing good— being kept in the background. And it was 
thus, to the last of His life on earth, yea, even after 
Pentecost, that He held open His offer to the Jewish 
nation, pleading in person, and later, through Peter, 
Stephen and Paul, for its acceptance (Acts 2: 14-39; 3: 
12-26; 138: 44-47). There were times, with His apostles, 
when He was more intimately frank, when, teaching 
directly by statement or indirectly by parable, He por- 
trayed an untoward and sorrowful ending in respect to 
Himself and the kingdom. But in general, even with His 
apostles, this was not the case. In short, Christ fulfilled 
every condition necessary to make good the Father’s 
promises to Israel; and hence, He went about, as it were, 
with the kingdom in His hand and with His hand out- 
stretched and wide open. His utterances, therefore, were 
in harmony with and expressive of this attitude. As He 


THE EXPOSITION 59 


would say nothing, so He would do nothing which would 
hinder the accepting of the offer that He was making; 
and also, as He would say everything, so He would do ev- 
erything which would lead to the acceptance of this offer. 


50 


We are now able to observe that the course which Christ 
thus took, is the explanation of the nature and trend of 
His prophetic statements, including those in Matthew 
twenty-four, Mark thirteen, Luke seventeen and Luke 
twenty-one. If the Jewish nation, officially and generally, 
had accepted Him, we are safe in saying that He would 
have died on the cross; would have risen from the dead; 
would have ascended into heaven; would have poured out 
His spirit upon His disciples; would have suffered the 
Antichrist to rise and carry on his persecutions; and then, 
sometime in that generation, would have returned to -His 
disciples and nation and set up the kingdom which, accord- 
ing to the promise will never be destroyed (Dan. 2: 45). 
This was His programme, so far as His offer is concerned. 
Hence, in our prophetic passage, Christ said, “ You will 
hear of wars and rumors of wars” (6); ‘“ When therefore 
you see the abomination of the desolation (the one which 
was spoken of through Daniel the prophet), standing in 
the holy place” (15); ‘‘ And pray you that your flight be 
not in winter, nor on Sabbath” (20); ‘If therefore they 
shall say to you: Behold, he is in the wilderness, do not 
go out; Behold, in the secret chambers, do not believe ” 
(26); “So lkewise ye, when ye see these things come to 
pass, know ye that the kingdom of God is nigh at hand ” 
(Luke 21:31); “So also you, when you see all these 
things, know you that he is nigh, at the doors” (33); 
“Amen, I say to you, this generation will in no wise pass 
away till all these things be accomplished” (34). In 


60 MATTHEW TWENTY-FOUR AND THE REVELATION 


other words, Christ, making an offer of the kingdom with- 
out deceit or reservation, spoke as if the Jewish nation 
would accept it, and hence, that the apostles would live 
to see it and all the events which would precede it. — 


51 


Passing on into the further issue of things, we would 
remind our readers that it is a well-known, as it is an 
infinitely sad fact, that the Jews rejected their King, and, 
with Him, His kingdom (Luke 19: 11-27). They crucified 
the One who had over His head the title: “ This is Jesus 
the King of the Jews” (Matt. 27: 37); and in effect, they 
thus cried, according to Christ’s prophetic word, “ We will 
not have this man to reign over us” (Luke 19: 14, 27; 
John 19:14, 15). Moreover, they | deliberately and 
officially rejected those whom Christ subsequently sent to 
plead His catise, such as Peter (Acts 4: 1, 2, 21; 5: 27, 28, 
33), and Stephen (Acts 7: 54-60) and, at a later time, 
Paul (Acts 25: 1-3; 28: 17-29). And this action on their 
part, sealed for that time, their national doom. From 
henceforth, for many long and weary years — as we now 
well know—they were to be a nation “scattered and 
peeled”? (Isa. 18:2), exiled from their city and land 
(Isa. 1: 1-9), and reviled and persecuted in every nation 
where they might seek refuge (Jer. 8: 1-22). Not that 
God would ever forget the promises made unto the fathers 
(Jer. 8: 12-18), for all that He declared to them must be 





fulfilled (Isa. 11: 1-16; 12: 1-6; 14: 1-38). Nevertheless, » 


He rejected Israel and turned from the old order to a new. 
This turning, however, was not accomplished at once. 
There was first a transition period, which is represented by 
the book of the Acts, wherein God still brooded over Israel. 
But finally, the break came, and then God turned ¢rom 
Israel to the Gentiles. 


THE EXPOSITION 61 


52 


It was in this way that God came forth with a plan 
which had been prepared from all eternity, but which was 
only now openly revealed, namely, the forming, out of 
the Jews and Gentiles, a new body which should be His 
church (Acts 15: 13-17; Eph. 3: 1-6) and which should 
be world-wide, both in its derivation and relationship 
(Matt. 28:19, 20; Mark 16:15; Acts 13: 2-4; Rom. 1: 
14-16). And thus He began to speak, particularly 
through His revelations to Paul, of this great conception 
of His, it being the most high, holy and far-reaching of any 
which He had so far made known to men (Eph. 1: 1-14; 
2: 1-10; 3: 1-11). And so necessarily, as He assumed this 
altered attitude, with this new objective and project be- 
fore Him, the Jewish kingdom affairs, while not given up, 
were put in abeyance. Thus it came to pass that the 
prophecies of Matthew twenty-four, Mark thirteen, Luke 
seventeen and Luke twenty-one became, for the time 
being, inapplicable and inoperative, the fulfillment of 
these being postponed until all that God purposed 
to do in the new order of things should be brought to 
pass; and hence, suddenly, the present tenses of these 
prophetic chapters, became future ones. This then, is 
where the prophecies of the four passages now are. They 
remain the unbreakable word of Christ (35). At the same 
time, the bringing to pass of their predictions is deferred 
until some unknown future time. But at that time, as 
Christ taught, there will be a last period of seven years, 
when once more God’s providential movements will be 
directed toward Palestine and Israel; the rise, reign and 
self-deification of the Antichrist and the consequent per- 
secution of the saints and the destruction of many of them 
will occur; the sign and portents promised will be given; 


62 MATTHEW TWENTY-FOUR AND THE REVELATION 


the sending forth of the angels for the elect will take place; 
and, at last, immediately after the sign of the Son of man, 
the Lord will appear, will destroy the Antichrist and his 
followers and will set up the kingdom of which there shall 
be no end (Dan. 2: 44). 


53 


By referring, in a previous paragraph, to the fact that 
the apostles and disciples whom Christ addressed were, 
after Pentecost, to be Christians, and to the added fact 
that they represented others who, in the last days, were 
likewise to be Christians, we touched upon, so far as the 
church is concerned, the most important part of our sub- 
ject; for it is plain that the scriptural answer to the 
question thus raised vitally affects the earthly destiny of 
many believers, and, possibly, ourselves. If, for instance, 
Christ declared that the apostles and early disciples would 
go into the days of the Antichrist and suffer his persecu- 
tions, but did not mean to infer that they would be 
members of the body of Christ or that they represented 
others who would be such, then, from a personal and 
practical standpoint, the prophecies of the four chapters 
have little relationship to us. But, on the other hand, if 
He intended to teach that these apostles and disciples were 
themselves to be Christians, and thus that they fitly and 
fully represented other Christians of a later day, then the 
prophecies relate themselves to us and demand our closest | 
consideration. For, in this latter case and from a present- 
day standpoint, it becomes evident that tempting and dark 
days lie before the church, and that these may be nearer 
to us than we think. There is need, therefore, that the 
saints should both study and preach prophecy, that.days 
of trial may not take them unawares. 


THE EXPOSITION 63 


54 


Before we discuss this part of our subject, there is an 
incidental question which needs our attention. This is as 
to whether God loves His saints too well, as is often said, 
to allow them to suffer seriously, as, for instance, to live 
face to face with the Antichrist and endure his persecu- 
tions. Our answer to this question must be found from 
the Scripture, and also, from historical experience. Keep- 
ing both of these in view, may we ask, Did God love His 
only begotten Son so well that He spared Him from 
serious physical suffering? and again, Did He love the 
apostles and early disciples so well as to spare them? and 
again, Did He love the Christians of the Reformation 
period so well as to spare them? and again, Did He love 
those who have more recently passed through the perse- 
cutions of Madagascar, China and Armenia so well as to 
spare them? To ask these questions is to answer them. 
Indeed, it may be said, in spite of the uniqueness of the 
life of Jesus, that what was true of Him, so far as 
physical suffering is concerned, must necessarily be true 
of His followers, for as is the Head so are the members, 
and also, Christ Himself declared that, “ The servant is 
not greater than his lord” (Matt. 10: 24, 25; John 15: 20). 
Paul, in his time, spoke of suffering in this wise — reading 
the words literally —‘‘To you it was granted” (as a 
privilege) “concerning Christ, not only to believe on him, 
but also concerning him to suffer” (Phil. 1:29). In 
fact, in God’s economy and for this present time, suffer- 
ing is to be regarded, not as an unnatural experience, but 
instead, as a most natural one (Rom. 8:35, 36). Our 
surprise, therefore, may well be, not when we suffer, but 
rather when we do not. There is a saying which fell 
from the lips of the apostle Paul which, in these easy and 


64. MATTHEW TWENTY-FOUR AND THE REVELATION 


comfortable days, has to most of us only a reminiscent 
sound: ‘We must through many tribulations enter into 
the kingdom of God” (Acts 14: 22). Well will it be for 
us, whatever the true interpretation of prophecy is, if we 
shall make sure to fortify our spirits by keeping the fact 
well in mind that this saying, with others lke it, is still 
enshrined in Holy Writ. 


55 


In addition to the above, we are to remember that the 
principle of Christians facing the Antichrist and enduring 
his persecutions is written large in the Scriptures, for it is 
made very clear therein that the church has ever stood 
before and in opposition to antichrists (1 John 2: 18, 22; 
4:3, 7), and has ever suffered persecution from systems 
ruled by such (Matt. 2: 16-18; 5:11, 44; 23: 34; John 15: 
20; 19: 13-183, Acts 8:'1;°>11:°19; 13: 50;) 2) Tampa ae 
For the church, therefore, to go into the days of the Anti- 
christ and to be called upon to endure his hatred and 
harassments, is but for her to pass from one phase of an 
experience into another, the difference being, not in kind, 
but in degree. Moreover, the fact that Christians have 
faced past antichrists and suffered because of them, pre- 
sents strong, presumptive evidence that they will face the 
future Antichrist and suffer because of him. Whatever 
may be true in regard to this last, it is unmistakably 
plain that suffering on the part of the church because of 
antichrists is not inconsistent, but rather, wholly harmoni- | 
ous with the thought and fact of God’s most tender love. 
The question of divine love permitting such suffering, 
therefore, is not one which needs to be considered. The 
only question which we are called upon to decide is this, 
whether or not the saints going through the tribulation is 
a divine revelation. 


THE EXPOSITION 65 


56 


We come now to the question, Whom did the apostles 
and disciples, who heard the prophetic utterance of our 
Lord in Matthew. twenty-four and concerning whom He 
spoke therein, represent? In seeking to answer this, let 
us put our reply in a series of statements: First, the 
apostles and disciples must have represented — since an 
antitype is always like its type —a class of persons who 
would be exactly like themselves, namely, those who would 
be both Jews and disciples. This thought is confirmed 
by the fact, first, that the prophecy is Jewish and Pales- 
tinian in its setting (2, 15-17, 20), and second, that it 
portrays full discipleship inasmuch as it sets forth a great 
devotion on the part of the disciples to Christ’s person 
(9, 14). Second, the apostles and disciples must have 
represented, not simply Jewish discipleship, but as well 
Christian discipleship, since the apostles were potentially 
Christians, and, only a little later, were actually such; 
and also, since to deny this fact would lead one into an 
impossible scriptural position; for to say that they did 
not represent Christians as well as Jews in the prophecies 
under consideration would be to affirm likewise that they 
did not represent them in other prophetic passages. In 
this case, for instance, this would be true of the fourteenth 
of John, where we have the words, “I go to prepare a 
place for you; and if I go and prepare a place for you, I 
will come again and receive you unto myself, that where 
I am, there ye may be also” (John 14: 2, 3), which words 
are such applicable and comforting ones to Christians as 
to make it impossible to conceive that they were not 
meant for them. Third, the apostles and disciples must 
have represented Christians because, as a result of un- 
answerable logic and thus by common consent, they did 


66 MATTHEW TWENTY-FOUR AND THE REVELATION 


so in other and equally vital matters. For instance, the 
great commission (Matt. 28: 18-20; Mark 16: 13-18; John 
20: 21) was given to the apostles and to them alone, it 
never having been repeated in later times; yet Christians 
at large, including Paul, accepted its mandate as appli- 
cable to themselves through the full course of their lives, 
-as has also been true of a host of Spirit-taught disciples 
who have lived and served through later times. Fourth, 
the apostles and disciples must have represented Christians 
as well as Jews in view of the fact that they were not 
to participate in the events prophesied until after Pente- 
cost had come, that is, not until they themselves had 
become Christians by being baptized by the one Spirit 
into the one body of Christ (Zech. 12: 9, 10; Luke 24: 49; 
1 Cor. 12:13). It is to be remembered, if the Jews had 
accepted Jesus as their King, that the order of events, as 
set forth by Matthew twenty-four and cognate passages, 
would have been this: the crucifixion; the resurrection; 
the ascension; the outpouring of the Spirit (Pentecost) ; 
the revelation and reign of the Antichrist;' the tribulation; 
the preaching of the gospel of the kingdom in the midst 
of persecutions; the sign of the Son of man; the sending 
forth of the angels to gather the elect; the appearing of 
the Son of man; and finally, the establishment of the 
kingdom. But it will be seen from this outline that the 
experiences of the seven-year period would have been 
subsequent to Pentecost, which means that the apostles 
and early disciples, if they had been actually called upon 
to fulfill the incidents of the prophecies, would have been 
at the time of the fulfillment, not only Jewish disciples, 
but also Christian disciples. Lastly, the apostles and 
early disciples must have represented Christians because 
the phraseology of Matthew twenty-four and its allied 
passages is distinctly Christian in character. According 


THE EXPOSITION 67 


to the prophecy, those who fulfill its events are described 
as follows: they are hated on account of Christ’s name 
(9); they, through enduring to the full end, are delivered 
(13); they go forth to all the nations preaching the good 
tidings (14); they have the wisdom of the Holy Spirit 
so that they are able to understand Daniel’s writings 
(15; Dan. 12: 10); they have so much of the fulness of 
the Holy Spirit that they are directly and specially taught 
by Him in time of peril (Mark 138: 11; Luke 21: 14, 15); 
they suffer, because of their devotion to Christ, persecu- 
tion and even martyrdom (16-22; Mark 138: 11-20; Luke 
21: 16, 17); they are numbered among the elect of God 
(24); they see the Son of man coming in the clouds of 
heaven with power and great glory (30); they are gathered 
as the elect from the four winds of heaven, from one end 
of heaven to the other (31; Luke 17: 34-86); they have 
part in the first resurrection and translation, that one 
which is before the millennium and from which all others 
than Christians are excluded (40, 41; Luke 21:18; 1 
Thess. 4: 13-17; Rev. 20: 1-6); and finally, they are 
commanded to watch and wait for Christ’s appearing as 
only true Christians are called upon and are able to do 
this (33, 42; Mark 13: 33-37; Luke 21: 28, 31, 36). 


57 


The above reasoning seems to be confirmed by consider- 
ing the possible alternatives to our conclusion, and by a 
process of elimination concerning them. Let us present 
these as follows: First, Christ did not teach that the 
apostles and early disciples would go into the days of 
the Antichrist because He did not say what He meant 
and did not mean what He said; which statement, con- 
sidering our Lord’s personality and character, must be at 


68 MATTHEW TWENTY-FOUR AND THE REVELATION 


once rejected since it is nigh to blasphemy. Second, Christ 
said what He meant and meant what He said, but, when 
He declared that the apostles and early disciples would 
see the Antichrist and suffer his persecutions, He intended 
to convey the thought that they would pass through these 
experiences as Jews and not as Christians; which state- 
ment can not be held in view of the fact that He told 
these same apostles and early disciples that they were 
to be baptized by the Holy Spirit (John 14: 16-18; 15: 
26; 16: 7-11; Luke 24: 49; Acts 1: 4-8), this signifying 
that they were to be baptized into the body of Christ 
and hence, were to be Christians (Acts 21:4, 5; 2: 1-4, 
14-18, 38, 39; 1 Cor. 12:12, 13). Third, Christ, while 
assuming in His discourse, since He was then offering the 
kingdom to the Jews, that the apostles and early dis- 
ciples would suffer in the tribulation of the Anti- 
christ, was speaking to them representatively, that is, as 
standing for a class of persons like themselves who would 
live, not in that generation but in a later one, but, in 
doing this, He did not mean to imply that these last 
named persons would be wholly like the apostles and 
early disciples, but only partly so, that is, would be Jews 
and not Christians; which statement is unwarrantable 
since it is manifestly contrary to the law of scriptural 
interpretation as related to types and antitypes, the first 
invariably and completely representing the last, as far as 
a type may represent an antitype. Fourth, Christ taught 
that the saints, dead and living, would be caught up to 
meet Him in the air at His coming, that this coming would 
occur before the seven-year rule of the Antichrist, that dur- 
ing the tribulation of the following seven years many perse- 
cuted ones would be converted, that these would form a 
last band of Christians, and then, that these too, dead and 
living, would be caught up to meet the Lord in the air 


THE EXPOSITION 69 


as He descends to the earth with those saints who were 
previously resurrected and translated; which statement 
might be held as truth if there were any scripture to 
confirm it, but which may not be so held in view of the 
fact that no scripture even suggests such a process of 
events and many scriptures positively contradict it. Fifth, 
Christ supplemented the teaching which He gave in the 
Gospels by revelations which He made in the Epistles, 
and, in doing this, He superseded and contradicted the 
teaching formerly given by stating that His coming, with 
the gathering of the saints to Himself, was to take place 
previous to the revelation of the Antichrist, thus making 
it impossible for the saints to pass through the tribula- 
tion; which statement is to be dismissed as unscriptural, 
for nowhere do the Epistles state that the coming will 
take place before the tribulation, most passages being 
silent as to the time (1 Thess. 4: 138-18; 5: 1-11; 2 Thess. 
I: 7-10; Titus 2:13; Heb. 9:28) and some passages 
strongly teaching a post-tribulation advent (1 Cor. 15: 
52; Rev. 10: 7; 20:4). These suppositions, so far as we 
see, are the only ones which may be considered as alterna- 
tives to the conclusion which we have reached, namely, that 
living Christians will go into and through the tribulation. 
If then, all of these alternatives are to be rejected, we 
must conclude that the teaching of Matthew twenty-four 
is to stand. We thus judge that the advent of Christ and 
the gathering of the elect to Him occur after the sign of the 
Son of man is seen (30), and hence, is at the close of or 
after the great tribulation (29-41). 


58 


For the above reasons, we cannot hold, as some do, that 
the apostles and disciples whom Christ addressed repre- 
sent, from a present-day standpoint, a post-advent class 


70 -MATTHEW TWENTY-FOUR AND THE REVELATION 


of persons, who are converted into a lower order of Jewish 
saints by the coming of Christ and the consequent resur- 
rection and translation of the church, and who, therefore, 
are not members of the body of Christ. By every token 
of true interpretation, so far as we can Judge, they stand 
for all Christians, but particularly, for those who, being 
Jewish, are assembled in Palestine during the seven years 
of the life and activity of the Antichrist; who have the 
privilege of witnessing for Christ in the midst of a 
cataclysm of evil; and who have the high honor of testi- 
fying before and against this superlative monster of 
wickedness, the Man of Sin (2 Thess. 2: 3-13; Rev. 11: 
1-12). At that time, we believe, all that Christ said in 
Matthew twenty-four to and of his hearers — which He 
then offered to bring to pass, but which later He indefi- 
nitely postponed — will be fully accomplished. Then His 
saying, namely, that that generation will not pass until 
all the things prophesied have been fulfilled, will become 
fully and literally true. For in that generation, the Anti- 
christ will appear, his persecutions will take place, the 
sign of the Son of man will be seen, the angels will gather 
the elect, and, finally, the Son of man will come. Also, 
in that generation, the admonition to watch will be given 
full effect, not as now as for an event delayed by divine 
predictions, but as one which is, at last, unhindered and 
is to be looked for expectantly and momentarily. 


59 


It is clear, in this dispensation of the Holy Spirit, that 
God is undertaking a great work, which He began at 
Pentecost and will finish at the consummation of the age 
(Matt. 28: 20, Greek), this being the gathering out of 
His elect body from both Jewish and Gentile communi- 


7 
4 
’ 


: 


. 
; 
| 
| 


THE EXPOSITION 71 


ties the world over (Matt. 28: 18-20; Acts 2: 5-11; 13: 
46; 15: 138, 14; Rom. 1: 16; Rev. 5: 8-10; 15: 1-4); and, 
additionally, the preparing, in spite of long-suffering grace, 
the ungodly peoples of the earth for inevitable and destroy- 
ing judgment (Joel 3: 9-17; Zech. 14: 1-38; Acts 2: 32-35; 
Rev. 11: 15-18; 19: 11-21). That God has taken long for 
the accomplishment of His designs is not surprising, for © 
He has not been willing that any should perish (2 Pet. 
3:9). How much longer He may take, in the further 
expression of His grace, is known only to the Father 
_ (88; Acts 1:7). But this is certain; the two prophetic 
lines of salvation and judgment are gradually converging, 
and one day will surely meet. And this too, seems to 
be certain, that this meeting will be a climax of events; 
of godly life and faithful testimony on the part of be- 
lievers (14); of God-defying anarchy and blasphemy on 
the part of the Antichrist and his followers (15; 2 Thess. 
2: 7-12); of rescue and glorification of persecuted saints 
on the part of Christ (23-27; 2 Thess. 1: 5-10; Rev. 11: 
1-9) ; and of destruction and punishment of the wicked on 
the part of God (37-39; Jude 14, 15; Rev. 19: 11-21). 
And this also appears to be certain; that the culmination 
of the above events will take place at the close of the 
present age, somewhere within or beyond the last days 
of the seven-year period of the reign of the Antichrist, 
and in connection with and as a result of the coming and 
appearing of Him who is both Son of man and Son of God. 


60 


How far the evil activities of the Antichrist will extend 
beyond Palestine, the Scripture does not make altogether 
plain. The prophetic chapters which we have been con- 
sidering are wholly silent upon the subject, for the mani- 


72 MATTHEW TWENTY-FOUR AND THE REVELATION 


fest reason that Christ was speaking in these passages in 
a pre-pentecostal time and to and about Jewish believers. 
But there are hints in certain parallel passages of the 
Revelation, written after it had been made clear by Paul 
that the church was to contain Gentiles as well as Jews 
(Eph. 3: 1-8), which point to a world-wide, and, there- 
fore, church-wide persecution and suffering. These hints 
are as follows: In the first place, Antichrist is undoubtedly 
a Grecian, and, as such, rules at first as king of Greece 
over an extensive European and Syrian territory, like 
Antiochus Epiphanes (Dan. 11: 21-45; 12: 1-4). In the 
second place, Antichrist, toward the middle of his career, 
is made the Emperor of a tenfold kingdom-confederacy, 
which probably will be a revived and enlarged Roman 
Empire (Dan. 2: 40-45; Rev. 17: 7-13). In the third 
place, Antichrist, as a European Emperor, comes to have 
power over the earth at large (Rev. 13: 7-8). In the 
fourth place, the harlot, which is an apostate church and 
which acts in conjunction with the beast, that is, the Anti- 
christ, corrupts the whole earth with her sorceries (Rev. 
17: 1, 2, 15). In the fifth place, the tribulation involves, 
not only Palestine, but also the whole world (Rev. 3: 10; 
13:6, 7). And in the last place, God’s judgments, as 
expressed through His two witnesses, are co-extensive with 
world-ungodliness, and they fall, therefore, upon the earth 
at large, (Rev. 11: 3-6). Judging from these various 
scriptures, it is probably true that the prophetic utter- 
ances of the Lord, as recorded in the four passages which 
have been before us, are to be regarded as having a more 
ample and far-reaching meaning than their form of words 
suggests. In their first application, they look toward the 
apostolic age, Jewish Christians and the land of Pales- 
tine; but in their second, they have in view the future 
end of the age, both Jewish and Gentile Christians and 


THE EXPOSITION 73 


all of the countries of the world. We judge, therefore, 
that the Antichrist, being an earth ruler, will persecute 
the godly, whoever they may be and wherever they may 
be found. 


61 


We would conclude by saying that the prophetic truth 
in Matthew twenty-four and elsewhere which Christ com- 
mitted to His disciples was not intended to make and did 
not make them spiritual pacifists. It did make them 
idealists, giving them standards and aspirations of a 
heavenly sort (1 Thess. 1:4-10), and causing their 
thought and love to be concentrated upon the person of 
their risen, ascended and coming Lord (Phil. 3: 20, 21; 
Heb. 9: 28). But aside from these results — which proved 
refining, elevating and energizing — the apostles and dis- 
ciples who heard Christ speak of the things which were 
to come, remained and more and more became intensely 
and immensely energetic in life and work. After the 
- death of Christ, they sought and obtained the filling of 
the Holy Spirit; and subsequently, they gave themselves 
to holy living and devoted serving. Manifestly, therefore, 
the blessed hope, in the case of the apostles and dis- 
ciples, did not cut a single filament of the nerve of mis- 
sions, not to speak of severing that nerve. Indeed the 
hope had just the opposite effect upon them, for under its 
influence they gave themselves to a wide-spread preaching 
of the gospel (Acts 8:4; 13:4) and to a prolonged and 
methodical effort to build up the church of Christ where- 
ever it had been established (Acts 20: 28-32). The pro- 
phetic teaching which they had received disabused their 
minds of many conceptions which had been naturally but 
falsely theirs, putting God’s programme of events into 
their thoughts and in place of their own (Acts 1: 6-8; 


74 MATTHEW TWENTY-FOUR AND THE REVELATION 


15: 138-17). They went forth, therefore, highly sober, 
steadfast and potent persons, preaching the Word, with 
signs following (Mark 16:19, 20); and presently, thus 
equipped, they turned the world upside down (Acts 17: 5, 
6). In addition, these apostles and disciples who looked 
for Christ’s return, had large conceptions of God’s com- 
passions and purposes, for they both attempted and ex- 
pected great things in the way of soul-saving, believing 
that the gospel was the power of God unto salvation (Rom. 
1: 16) and that the Lord was not willing that any should 
perish (2 Pet. 3:9). And lastly, those who had been thus 
encouraged by the hope of the advent to begin the 
evangelization of the world, found that hope, even through 
obstacles, tribulations and sufferings, to be their inspira- 
tion even to the end of their earthly service. It was thus 
that they were saved from the fatal mistake of changing 
their aspirations from the eternal to the temporal, from 
heaven to earth, and from the Lord to the church, and 
were enabled to keep their minds and hearts fixed upon 
the object which had been set before them, namely, the 
return from heaven of the Son of man and the consequent 
setting up of the kingdom of which He was to be the 
- exalted and universal, King. It came to pass in this wise 
that Peter, the flaming evangelist, wrote as an old man 
and just before his death concerning Christ’s return, say- 
ing, “ We, according to his promise, look for new heavens 
and a new earth, wherein dwelleth righteousness”? (2 Pet. 
3: 13); and also that John, the tranquil builder up of the 
church, cried out in almost the last days of his greatly 
prolonged life, saying, “‘ Behold, He cometh with clouds, 
and every eye shall see him; and all kindreds of the earth 
shall wail because of him. Even so, Amen” (Rev. 1:7). 
And all this, without doubt, was the result which Christ 
anticipated when He gave His followers His prophetic 


THE EXPOSITION 15 


revelation, for it is to be noted that He declared that it 
would be none other than advent watchers, thus pro- 
phetically instructed, who, in the last days, would preach 
the gospel in all the world for a witness unto all nations, 
and who, finally, would complete the work of world-wide 
evangelization and bring to pass the return of the Son 
of man and the end of the age (14). Christ’s utterances 
in Matthew twenty-four—and the same is true of all 
the prophetic scriptures — have it, therefore, as their ob- 
jective to produce spiritually wholesome and_ balanced 
Christians, who, being enheartened and energized by the 
blessed hope, will watch as they work and work as they 
watch. We may say then, that prophecy holds at the 
heart of it two transcendently important messages, which 
the church is ever obligated reverently to hold and sacredly 
to obey. The first is, 


‘“ Behold, I come! ” 
and the second is, 


“ Occupy, till I come! ” 


ae 
a 


f- 


i iT. 


pied 





THE REVELATION 





as 


THE ANALYSIS 
(Condensed) 


THE THREE SECTIONS 


THe First SECTION 


I Tue GENERAL INTRODUCTION........0cc0ccsceee P18 


THE SECOND SECTION 


BELFER CDR VENUEE ERIODS ones )ccc/e'eie's, ootve sore vce ets LeOito 22.2) 
MRETCTICULEISDETIOUI Le ste sisi eee tessa) clo Lie Bee 
Pen Hesntrocduction. ¢1..'c.% ee 1: 9-20 
2. The seven letters........ PAphad Nida aes) 74 
Pe leren lineriod seat ee see 6 A LOLG seas el 
elie TiN troductions |... 3. > 4:1 to 5:14 
2. The seven seals......... Ox le bfiett 1 
3. The trumpet period.......... (a latogo 22 lee Lieto 
Pee MN UTOCUCLION. «2 > ove: rag WGieeptebae 
2. The seven trumpets 8: 7 to 9: 21; 11:15 
SM CMEUUTGET: DCTION ..'s os i le placisle ta eslsle’s 10: 1-11 
Mem rOCUCHION.; »..).0015.2 = ate 10: 1-3 
2. The seven thunders.......... 10: 3, 4 
See Ne CONGIUSION fous gs dees ws 10: 5-11 
Be VUIMERAIEDICTIO(. << <2 s\da'e eee a BO ae Pio lto: 16721 
Pea Neeimtroduction. ¢ ..:22. Ty et Wepre a Baya 
Per LuerReVene VIGIS.:... 2 ies Se 16: 1-21 


80 MATTHEW TWENTY-FOUR AND THE REVELATION 


6: The judgment period.’.'>.%....%05. 17: L:t0:20545 
1. The seven judgments...17: 1 to 20: 15 
7. The new-thing period.............. 21:1 to 22:5 


1. The seven new-things..21:1 to 22:5 


Tue THIRD SECTION 


Lil ‘Tun GENERAL CONCLUSION +... 0% 04 ea oe : 22: 6-21 


THE ANALYSIS 
(Extended) 


THE THREE SECTIONS 


THE First SECTION 


I Tur GENERAL INTRODUCTION (to the whole book): 

Ly Ate. divisions 238 ice ae oe I: 1-8 
LEST Ut eaters seein tree creer 
» Its themel... 22). . OR wt, 13 
Its explanation, <a. 2. ue 
eLtssCXNORUALION wis sh entra. Gk eee : 
. Its ascription of praise........ : 
lts benediction... cera Le 


OS OP & Ne 
a — 

CO OU et et He et 

Hm CW al CO 


) 


THE SECOND SECTION 


II Tue Seven Periops: 
1. Tue: Gerrer Perrop. ..)7) eo. 1:/9. topes 
1. The introduction 
(to: the letters) 7. tA 1: 9-20 
2. The seven letters........ PAIK Es py. 
1. First letter 
(Ephesus)...... 2: 1-7 


THE ANALYSIS 81 


2. Second letter 

(Smyrna)...... 2: 8-11 
3. Third letter 

(Pergamum)..2: 12-17 
4. Fourth letter 

(Thyatira) ...2: 18-28 
5. Fifth letter 

LSATUIS errrcrrey oe 3: 1-6 
6. Sixth letter 

(Philadelphia) 3: 7-13 
7. Seventh letter 


(Laodicea)....3: 14-22 
ULE ATMA RIOD sete htt. et cela) 2 l LOO ahi oon L 
1. The introduction 
( COSLG SCAIS) (ence uae ARS ton0 1.14 
2. The'seven seals.......... 6: 1-7; 8:1 
Pe Rirsty seals. asec. Orn 2 
2. Second seal...... 6: 3, 4 
Seelhird* sealices, +. 6707.6 
4. Fourth seal... ... C3478 
Deen Sealere sss. 6: 9-11 
Groixth seal: i: 6: 12-17 
7. Seventh seal........ aa 
3. THE TRUMPET PERIOD...... ometOnO 8213 Liew 
1. The introduction 
(to the trumpets)........ 7:1 to 8: 6 
2. The seven trumpets...... 8: 7 to 9: 21 
Bie 15 
1. First trumpet....... Sai 


2. Second trumpet..8: 8, 9 
3. Third trumpet. .8: 10, 11 
4. Fourth trumpet 8: 12, 13 
5. Fifth trumpet....9: 1-12 


82 MATTHEW TWENTY-FOUR AND THE REVELATION 


6. Sixth trumpet...9: 13-21 
7. Seventh trumpet. .11: 15 


4, Tre THUNDER: PERIOD: \J...35 oc Anas 2 ie Lee 
1. The introduction 
(to. the thimmders) it, 2a 10: 1-3 
2:*"The seven thunders. oasehan 10: 4 
L. First. thunder... <<. 10: 


4 
. Second thunder ....10: 4 
SCAT eatinagen. aie 10: 4 
. Fourth thunder ....10: 4 
WHitthstbunder. sue. 10: 4 
 OIXth) Under sees 10: 4 
7. Seventh thunder ...10: 4 
3. The conclusion 
(to the’thunders). . ©. e..8 10: 5-11 


Oo or Re W bo 


5. THE VIAL PERIOD, - oe eee knee 11 T toqlow 
1. The introduction (to the | 
vials and judgments)..11: 1 to 15:8 


2c The wials a% weed tke aes 16: 1-21 
LV Earshoavial renee 16:2 
2°PeCONGAVIAl awe hae 162.3 
SP bithve aia’ eae sa ty 16: 4-7 
4. Fourth vial...... 16: 8,9 
SEU VIaiee oe 167,10 ee 
OeSisth Maa. «aK 16: 12-16 
7. Seventh vial...16: 17-21 


6. Tae JopGMENT PERIOD? hin pee gee 17: 1 to 20: 15 
1. The seven judgments. .17: 1 to 20: 15 
1. First judgment 
(Babylon, mysti- 
Calpe Se 2h reas 17: 1-18 
2. Second judgment 


THE ANALYSIS 83 


(Babylon, com- 

mercial i ees 18 e124 
3. Third judgment 

(the church) ~’....19: 1-10 
4. Fourth judgment ‘ 

(the Antichrist 

and False 

Propriety) arin) 4 19: 11-20 
5. Fifth judgment 

(the nations)..19: 21 to 

20: 1-9 

6. Sixth judgment 

(Satan and his 

GANGES) conta, ese: 20: 10 
7. Seventh judgment 

(the wicked 

NEY TG HID Ray Madea 20 elle Lo) 


(mw LU BONE W-tHING PERIOD. 30s... as. 21:1 to 22:5 
1. The seven new-things. .21: 1 to 22:5 
1. First new-thing 


(new heaven)...... PA Real 
2. Second new-thing 

(Tew CATU e assy. es Zio 
3. Third new-thing 

AeWeCluy Nate ae cine Dies 


4. Fourth new-thing 
(new tabernacle) ...21:3 
5. Fifth new-thing 
(new fellowship)...21:3 
6. Sixth new-thing 
(new experience)...21: 4 
7. Seventh new-thing 
(new prospect)..21: 5, 6 
2. New city described....21:9 to 22:5 


84 MATTHEW TWENTY-FOUR AND THE REVELATION 


THe THirD SECTION 


IiJ. THe GENERAL Concuusion (to the whole book): 
Lte Civisionssemie 5 ose Tai 22: 6-21 
1. Its explanations... .22: 6, 16 
2. Its exhortations. ...22: 7-12, 


17-19 
3. Its promises 22: 7, 12, 16, 20 
A LUSi pray CL sah sien el, 22: 20 


5. Its benediction....... PPAPA | 


THE LITERAL TRANSLATION 


THE FIRST SECTION 


THE GENERAL INTRODUCTION 
Poles 


This introduction 1s general in character and 
is related to the whole book. It contains the 
Spirit-given title of the book (1:1) and has for 
its special theme Jesus Christ, who was, who 1s 
and who ts to come (1:4, 8). It 1s made up of 
explanations (1:1, 7), exhortations (1:3), prom- 
wes (1:7, 8), ascriptions of praise (1:5, 6) and 
benedictions (1: 3, 4). 


1 An apocalypse [or, uncovering, revelation] of Jesus 
Christ, which (the) God gave to him to show to his bond- 
men what things must be done in speed; and he signified 
it, having sent it through his angel to his bondman, to 
John: 2 who testified the word of (the) God, and the 
witnessing of Jesus Christ, whatsoever things he saw. 3 
Blessed the one reading, and the ones hearing the words 
of the prophecy, and guarding the things written in it; 
- for the time is nigh. 

4 John to the seven churches, which are in (the) Asia; 
Grace to you and peace from the one existing and the 
one who was and the one coming; and from the seven 
Spirits which are in the presence of his throne; 5 and 
from Jesus Christ, the witness, the faithful, the first born 
of the dead, and the chief of the kings of the earth; to the 
one loving us and having loosed us from our sins in his 

85 


86 MATTHEW TWENTY-FOUR AND THE REVELATION 


blood, 6 and he made us a kingdom, priests to (the) God 
and his Father; to him be the glory and the dominion to 
the, aeons of the aeons; amen. | 

7 Behold, he comes with the clouds, and every eye 
will see him, and those who pierced him; and all the tribes 
of the earth will wail over him; yea, amen. 8 I am the 
Alpha and the Omega, says the Lord (the) God, the one 
existing and the one who was and the one coming, the 
Almighty. 


THE SECOND SECTION 


THE SEVEN PERIODS 
129 to:2225 


PERIOD I— THE SEVEN LETTERS 
1-9 tows Koo 


Tue INTRODUCTION 
1: 9-20 


Thos introduction 1s special in character and 1s 
related to the letter or church period. It is the 
divine foreview, as seen from the heavenly stand- 
point, of the church conditions on earth, particu- 
larly during the days of the Antichrist. It reveals 
Christ as the High Priest of His people, standing 
in the midst of the golden candlesticks, which 
are declared to be the seven churches. Its pur- 
pose is to warn, comfort and strengthen the 
saints by giving them to see the ascended and 
glorified Lord as the One who is in the presence 
of God for them and is all powerful in their be- 
half. 


THE SEVEN LETTERS 87 


9 [ John, your brother, and fellow-partaker in the 
tribulation and kingdom and endurance in Jesus, was in 
the island the one called Patmos, on account of the word 
of (the) God, and the witnessing of Jesus. 10 I was in 
the Spirit in the Lord’s day; and heard behind me a loud 
voice, as of a trumpet, 11 saying: What thou seest write in 
a small scroll and send to the seven churches; to Ephesus, 
and to Smyrna, and to Pergamum, and to Thyatira, and to 
Sardis, and to Philadelphia, and to Laodicea. 12 And I 
turned to see the voice which spoke with me; and having 
turned I saw seven golden lampstands, 13 and in the 
midst of the lampstands one like to the Son of man, en- 
clothed to the foot, and girded about the breasts with a 
golden girdle, 14 his head and hairs were white as white 
wool, as snow; and his eyes as a flame of fire; 15 and his 
feet like to burnished brass, as if they glowed in a furnace; 
and his voice as a voice of many waters; 16 and having 
in his right hand seven stars; and out of his mouth going 
forth a two-edged, sharp sword, and his appearance as the 
sun shines in his power. 17 And when I saw him, I fell 
at his feet, as dead; and he placed his right hand upon 
me, saying; Do not thou fear; I am the first and the last, 
18 and the living one; and I became dead, and behold, I 
am alive to the aeons of the aeons; and have the keys 
of (the) death and of (the) Hades. 19 Write thou then, 
the things thou sawest, and the things which are, and the 
things which are about to take place after these; 20 the 
mystery of the seven stars which thou sawest on my right 
hand, and the seven golden lampstands: The seven stars, 
are the angels of the seven churches; and the seven lamp- 
stands are the seven churches. 


88 MATTHEW TWENTY-FOUR AND THE REVELATION 


THE SEVEN LETTERS 
2:1 to 3:22 


The seven letters to the seven churches present 
the divine foreview of the earthly history of the 
church in three different aspects: first, wn the 
apostolic time, this foreview having been ful- 
filled; second, in the seven-year period of the 
Antichrist, this foreview not yet having been ful- 
filled; and third, in and through the one time 
and the other, in the sense of a progressive move- 
ment and development from the first church to 
the last. In this last aspect the letters reveal - 
outwardly an increase of growth and prosperity, 
but inwardly a steady spiritual decline, from the 
truth and fidelity of the Ephesian time to the 
apostasy and faithlessness of the Laodicean. 


Tue First Lerrer — to EPHESUS 
2: 1-7 


II. To the angel of the church in Ephesus write: 

These things says the one holding the seven stars in his 
right hand, the one walking in the midst of the seven 
golden lampstands; 2 I know thy works, and thy toil, and 
thy endurance, and that thou art not able to bear’ with 
evil ones; and thou hast tested those declaring themselves 
to be apostles, and they are not; and thou hast found 
them lars; 3 and thou hast endurance, and for the sake 
of his name thou hast labored and hast not wearied. 4 
But I have against thee, that thou hast left thy first love. 
5 Do thou remember therefore from whence thou hast 
fallen, and repent, and the first works do thou; but if 
not, I am coming to thee, and I will remove thy lamp- 


THE SEVEN LETTERS 89 


stand out of its place, if thou dost not repent. 6 But this 
thou hast, that thou hatest the works of the Nicolaitans, 
which I also hate. 7 The one having an ear, let him hear 
what the Spirit says to the churches; To the one over- 
coming I will give to him to eat from the tree (or, wood) 
of (the) life, which is in the paradise of (the) God. 


THE SECOND LETTER — TO SMYRNA 
2: 811 


8 And to the angel of the church in Smyrna write: 

These things says the first and the last, who became 
dead and is alive; 9 I know thy tribulation, and the 
poverty; but thou art rich; and the blasphemy from the 
ones declaring themselves to be Jews, and are not, but a 
synagogue of (the) Satan. 10 Do not fear at all the 
things which thou art about to suffer; behold, the Devil is 
about to cast some from among you into prison, so that 
you may be tested; and you will have tribulation ten 
days. Be thou faithful till death, and I will give to thee 
the crown of (the) life. 11 The one having an ear, let 
him hear what the Spirit says to the churches: The one 
overcoming may in no wise be injured by the death, the 
second. 


Tue Tuirp Lerrer — To PERGAMUM 
Ds IAA Wy 


12 And to the angel of the church in Pergamum write: 

These things says the one having the sword, the two- 
edged, the sharp; 13 I know where thou dwellest, where 
the throne of (the) Satan zs; and thou holdest fast my 
name and thou didst not deny my faith even in the days 
in which Antipas was my faithful witness, who was killed 
among you, where (the) Satan dwells. 14 But I have a 


90 MATTHEW TWENTY-FOUR AND THE REVELATION 


few things against thee, because thou hast there some 
holding the teaching of Balaam, who taught (to the) 
Balak to cast a stumbling-block before the sons of Israel, 
to eat idol-sacrifices and to fornicate. 15 So thou also 
hast some holding the teaching of the Nicolaitans in like 
manner. 16 Repent, therefore; but if not, I am coming 
to thee speedily, and will war with them by the sword of 
my mouth. 17 The one having an ear, let him hear what 
the Spirit says to the churches: To the one overcoming 
I will give of the hidden manna and will give to him 
a white stone, and on the stone a new name written, which 
no one knows but the one receiving. 


Tue FourtH LETTER — To THYATIRA 
2: 18-29 


18 And to the angel of the church in Thyatira write: 

These things says the Son of (the) God, the one having 
his eyes as a flame of fire, and his feet like to burnished 
brass; 19 I know thy works, and (the) love, and (the) 
faith, and (the) service, and thy endurance, and thy 
works, the last more than the first. 20 But I have this 
against thee that thou lettest alone the woman, Jezebel, 
the one calling herself a prophetess; and she teaches and 
seduces my bondmen to fornicate and to eat idol-sacri- 
fices. 21 And I gave to her time, to the intent that she 
might repent, and she wills not to repent from her forni- 
cation; 22 Behold, I am casting her into a bed, and those 
committing adultery with her into great tribulation, ex- 
cept they repent from her works; 23 and her children 
I will kill with death; and all the churches shall know 
that I am the one searching the reins and hearts; and I 
will give to you, to each one according to your works. 
24 But to you I say, the remaining ones, the ones in 


co 


THE SEVEN LETTERS O] 


Thyatira, as many as hold not this teaching, who know 
not, as they say, the depths of (the) Satan; I am not 
laying on you other burden; 25 but what you have hold 
fast till I come. 26 And the one overcoming and the one 
guarding my works till the end, I will give to him 
authority over the nations; 27 and he will shepherd them 
with an iron rod, as the vessels of the potter are broken 
in pieces, as I also received from my Father; 28 and I 
will give to him the morning star. 29 The one having 
an ear, let him hear what the Spirit says to the churches. 


Tue Firre Lerrer — To SArpDIs 
3: 1-6 


III. And to the angel of the church in Sardis write: 

_ These things says the one having the seven spirits of 
(the) God and the seven stars; I know thy works, that a 
name thou hast that thou livest, and dead thou art. 2 
Become thou vigilant, and strengthen the things remaining 
which were about to die; for I have not found thy works 
completed: in presence of my God. 3 Remember thou 
therefore how thou has received and didst hear, and ob- 
serve and repent. If therefore thou wilt not watch, I will 
come as a thief, and thou wilt in no wise know what hour 
I shall come upon thee. 4 But thou hast a few names 
also in Sardis which soiled not their garments; and they 
will walk with me in white, because they are worthy. 5 
The one overcoming, this one will array himself in white 
garments; and I will not in any wise blot his name out 
of the scroll of (the) life, and I will confess his name in 
presence of my Father, and in presence of his angels. 6 
The one having an ear, let him hear what the Spirit says 
to the churches. 


e 


92 MATTHEW TWENTY-FOUR AND THE REVELATION 


THE SrxtTH LETTER — TO PHILADELPHIA 
Stee 


7 And to the angel of the church in Philadelphia write: 

These things says the holy, the true; the one having 
the key of David; the one opening, and no one shuts; and 
shuts, and no one opens; 8 I know thy works; behold, I 
have placed before thee an opened door which no one has 
power to shut; because thou hast a little power, and thou 
hast kept my word, and thou hast not denied my name. 9 
Behold, I give from out of the synagogue of (the) Satan, 
the ones saying themselves to be Jews, and they are not, 
but speak lies; behold, I will make them that they may 
come and worship before thy feet, and may know that I 
have loved thee. 10 Because thou hast guarded the word 
of my patience, I also will keep thee from out of the 
hour of the trial the one which is about to come on the 
whole habitable world, to test the ones dwelling upon the 
earth. 11 I come speedily; hold thou fast what thou hast, 
so that no one may take thy crown. 12 The one over- 
coming, I will make him a pillar in the inner temple of 
my God, and he will in no wise go out any more; and I 
will write on him the name of my God, and the name of 
the city of my God, of the new Jerusalem that cometh 
down out of the heaven from my God, and my new name. 
13 The one having an ear, let him hear what the Spirit 
says to the churches. 


THE SEVENTH LETTER — TO LAODICEA 
3 Fh bes p?, 
14 And to the angel of the church of Laodicea write: 


These things says the Amen, the faithful and true wit- 
ness, the beginning of the creation of God; 15 I know thy 


THE SEVEN SEALS 93 


works, that neither cold thou art, nor hot; I wish thou 
wert cold or hot. 16 Thus, because thou art lukewarm, 
and neither hot nor cold, I am about to spew thee out of 
my mouth. 17 Because thou sayest, I am rich, and have 
been enriched, and have not any need, and knowest not 
that thou art the wretched one and the pitiable one, and 
poor and blind and naked; 18 I counsel thee to buy from 
me gold refined by fire, so thou mayest become rich; and 
white garments, so that thou mayest array thyself, and 
the shame of thy nakedness may not appear; and eye- 
salve to anoint thine eyes, so that thou mayest see. 19 
I, as many as I love, I rebuke and discipline; be thou> 
zealous therefore and repent. 20 Behold, I stand at the 
door and knock; if any one hear my voice, and open the 
door, I will go in to him, and sup with him, and he with 
me. 21 The one overcoming, I will give to him to sit 
with me on my throne, as also I overcame, and am sat 
down with my Father on his throne. 22 The one having 
an ear, let him hear what the Spirit says to the churches. 


PERIOD II— THE SEVEN SEALS 
451) 10°65:175°821 


THE INTRODUCTION 
4:1 to 5:14 


This introduction has special relationship to 
the seal period, it lying within the first three and 
a half years of the reign of the Antichrist. It 1s 
the divine vision, from a heavenly point of view, 
of Christ, as the occupant of God’s throne, as the 
Lamb who has prevailed to open the book of 
judgment and as the One who is worthy to re- 


94 MATTHEW TWENTY-FOUR AND THE REVELATION 


ceive all worship and praise. It 1s given for the 
warning, inspiring and solacing of the saints in 
preparation for coming days of persecution, 
temptation and sorrow. . 


IV. After these things I saw, and behold a door opened 
in the heaven, and the first voice which I heard was as 
of a trumpet speaking with me, saying: Come thou up 
here, and I will show to thee what things must come to 
pass after these. 2 Immediately I was in the Spirit; and 
behold, a throne was placed in the heaven, and on the 
throne was one sitting; 3 and the one sitting was like in 
appearance to a stone, a jasper and a sardius; and a 
rainbow was round about the throne like in appearance to 
an emerald. 4 And round about the throne were twenty- 
four thrones; and on the thrones I saw twenty-four elders 
sitting, arrayed with white garments, and on their heads 
golden crowns. 5 And from the throne go forth light- 
nings and voices and thunders; and seven lamps of fire 
were burning in presence of the throne, which are the seven 
spirits of (the) God; 6 and in presence of the throne was 
a glassy sea, like crystal; and in midst of the throne and 
around the throne, were four living creatures, full of eyes 
before and behind. 7 And the living creature, the first, 
was like a lion; and the second living creature was like a 
young bullock; and the third living creature had the face 
as a man; and the fourth living creature was like a flying 
eagle. 8 and the four living creatures, each for itself, 
had severally six wings; round about and within they are 
full of eyes; and they have not rest day and night, saying, 
Holy, holy, holy, Lord (the) God (the) Almighty, the 
one who was and the one existing and the one coming. 
9 And when the living creatures give glory and honor 
and thanks to the one sitting on the throne, to the one 


THE SEVEN SEALS 95 


living to the aeons of the aeons, 10 the twenty-four elders 
will fall down in presence of the one sitting on the throne, 
and they will do reverence to the one who lives to the 
aeons of the aeons, and they will cast their crowns in 
presence of the throne, saying: 11 Worthy thou art, our 
Lord and God to receive the glory and the honor and the 
power, because thou didst create (the) all things, and on 
account of thy will they were, and were created. 

V. And I saw upon the right hand of the one sitting 
upon the throne a small scroll written within and on the 
back closely sealed with seven seals. 2 And I saw a 
strong angel proclaiming in a great voice: Who is worthy 
to open the small scroll and to loose the seals of it? 3 
And no one was able, in the heaven, nor on the earth, 
nor under the earth, to open the small scroll, nor to behold 
it. 4 And I was weeping much, because no one was found 
worthy to open the small scroll nor to behold it. 5 And 
one from the elders saith to me: Do not thou weep; be- 
hold the Lion from the tribe of Judah, the Root of David, 
has prevailed to open the small scroll and its seven seals. 
6 And I saw in midst of the throne and of the four living 
creatures, and in midst of the elders, a Lamb standing, as 
slain, having seven horns, and seven eyes, which are the 
seven spirits of (the) God, sent forth into all the earth. 
7 And he came and took the small scroll from out of the 
right hand of the one sitting on the throne. 

8 And when he took the small scroll the four living 
creatures and the twenty-four elders fell down in presence 
of the Lamb, having each a harp, and golden bowls, full 
of incenses, which are the prayers of the saints. 9 And 
they sang a new song, saying: Worthy thou art to receive 
the small scroll and to open the seals of it; because thou 
wast slain, and didst redeem us to (the) God with thy 
blood, from out of every tribe, and tongue, and people, 


96 MATTHEW TWENTY-FOUR AND THE REVELATION 


and nation; 10 and thou didst make them to our God a 
kingdom and priests, and they will reign on the earth. 
11 And I saw, and I heard a voice of many angels, in 
the circle of the throne and of the living creatures and of 
the elders; and the number of them was myriads of 
myriads for, ten thousands of ten thousands], and thou- 
sands of thousands, 12 saying with a great voice: Worthy 
is the Lamb, the one killed, to receive the power, and 
riches, and wisdom, and strength, and honor, and glory, 
and blessing. 13 And every creature which is in the 
heaven, and on the earth, and under the earth, and which 
is on the sea, and all the thangs in them, I heard saying, 
To the one. sitting on the throne and to the Lamb, the 
blessing, and the honor, and the glory, and the might to 
the aeons of the aeons. 14 And the four living creatures 
said; Amen; and the elders fell down and did reverence. 


THE SEAL PERIOD © 
62:16to° 631 788s elas 


The seven seals present the divine portrayal 
of certain earthly events connected with the per- 
son of the Antichrist. All of these are located 
within the first three and a half years of the 
reign of the Man of Sin, the first seal showing his 
rise at the beginning of the seven years, and the 
following seals portraying his continuance and 
development through the first half of this period. 
The first seal manifests Antichrist as a man of 
peace; the second seal, his development into a 
man of war; and the following seals, the famine, 
plague and death which result from his warlike 
activities. They also manifest the martyrdom of 
many saints in the midst of war and as a result 


THE SEVEN SEALS 97 


of wz; and following this, they reveal certain 
heavenly portents, which betoken impending 
judaments upon the wicked. 


THE First SEAL 
Gvle2 


VI. And I saw when the Lamb opened one from out 
of the seven seals, and I heard one from out of the four 
living creatures saying, as a voice of thunder, Come. 
2 And I saw and behold a white horse, and the one sitting 
on him having a bow; and to him was given a crown, and 
he went forth conquering, and in order that he might 
conquer. . 


THE SECOND SEAL 
6: 3, 4 


3 And when he opened the seal, the second, I heard the 
second living creature saying, Come. 4 And there went 
ferth another red horse; and to the one sitting on him 
it was given to him to take the peace from the earth, and 
in order that they might kill each other; and to him was 
given a great sword. 


Tue THirp SEAL 
6:.5, 6 


5 And when he opened the seal, the third, I heard the 
third living creature saying, Come. And I saw and behold 
a black horse, and the one sitting on him having a balance 
in his hand. 6 And I heard a voice in the midst of the 
four living creatures saying; a choenix [or, measure] of 
wheat for a denarius for, shilling] and three choenixes 


98 MATTHEW TWENTY-FOUR AND THE REVELATION 


[or, measures] of barley for a denarius [or, shilling]; and 
the oil and the wine hurt thou not. 


Tue FourtH SEAL 
Oke wts, 


7 And when he opened the seal, the fourth, I heard the 
voice of the fourth living creature saying, Come. 8 And 
I saw and behold a pale horse, and the one sitting on him, 
a name to him (the) Death; and (the) Hades followed 
with him; and to them was given authority over the fourth 
part of the earth, to kill with sword and with famine and 
with death, and by the wild beasts of the earth. 


Tue FirryH SEAL 
6: 9-11 


9 And when he opened the fifth seal, I saw under the 
altar the souls of those killed on account of the word of 
(the) God, and on account of the witnessing which they 
held; 10 And they cried with a great voice, saying, How 
long, the Despot [or, ruler], the holy and true, dost thou not 
judge and avenge the blood of us from the ones dwelling 
on the earth? 11 And there was given to each a white 
robe, and it was said to them, that they should rest yet a 
little time, till also their fellow-bondmen and their breth- 
ren should be completed, the ones about to be killed as 
also they. 


Tue SrxtTH SEAL 
6312-17 


12 And I saw when he opened the seal, the sixth, and 
there was a great earthquake; and the sun became black 
as sackcloth of hair; and the whole moon became as blood; 


THE SEVEN TRUMPETS 99 


13 and the stars of the heaven fell unto the earth, as a 
fig-tree casts her unripe figs, being shaken by a great wind; 
14 and the heaven was rent apart, as a scroll being rolled 
up, and every mountain and island were removed from 
out of their places; 15 and the kings of the earth, and the 
great, and the commanders, and the rich, and the strong, 
and every bondman and freeman hid themselves in the 
caves and in the rocks of the mountains; 16 and they say 
to the mountains and to the rocks, Fall upon us, and hide 
us from the face of the one sitting upon the throne, and 
from the wrath of the Lamb; 17 because the day, the 
great, of his wrath has come; and who is able to stand? 


Note: The seventh seal is found in the trumpet period, 
dt 8:1. 


PERIOD III— THE SEVEN TRUMPETS 
fh GlGLORG te hel 


THE INTRODUCTION 
421 to. 8: 6 


This introduction has special relationship to the 
trumpet period, the first six trumpets sounding in 
the latter part of the first three and a half years 
of the reign of the Antichrist and the seventh 
trumpet at the beginning of the last three and a 
half years. The introduction reveals the gracious 
provision made by God in behalf of certain saints 
in preparation for persecution and suffering 
(7: 1-8), the glorious prospect of heavenly rest 
and rewarding which is in store for such saints 
as suffer unto death (7: 9-17) and the fact that 


100 MATTHEW TWENTY-FOUR AND THE REVELATION 


the prayers of the saints on earth are the effective 
means in God’s hands in bringing to pass Hts 
judgments upon wicked men (8:1-5). 


After this I saw four angels standing on the four corners 
of the earth, holding the four winds of the earth so that a 
wind might not blow upon the earth, nor upon the sea, 
nor upon any tree. 2 And I saw another angel rising up 
from the rising of the sun, having the seal of the living 
God; and he cried with a great voice to the four angels, 
to whom it was given to them to injure the earth and the 
sea, 3 saying, Do not injure the earth, or the sea, or the 
trees, until we have sealed the bondmen of our God upon 
their foreheads. 4 And I heard the number of the sealed, 
one hundred forty-four.thousand sealed, from out of every 
tribe of the sons of Israel; 5 from out of the tribe of Judah, 
twelve thousand sealed; from out of the tribe of Reuben, 
twelve thousand; from out of the tribe of. Gad, twelve 
thousand; 6 from out of the tribe of Aser, twelve thousand; 
from out of the tribe of Napthali, twelve thousand; from 
out of the tribe of Manasses, twelve thousand; 7 from out 
of the tribe of Simeon, twelve thousand; from out of the 
‘tribe of Levi, twelve thousand; from out of the tribe of 
Issachar, twelve thousand; 8 from out of: the tribe of 
Zebulum, twelve thousand; from out of the tribe of Joseph, 
twelve thousand; from out of the tribe of Benjamin, twelve 
thousand, sealed. 

9 After these things I saw and behold a great throng, 
which to number it no one was able, from out of every 
nation, and tribes, and peoples, and tongues, standing in 
presence of the throne and in presence of the Lamb, 
arrayed with white robes, and palms in their hands; 10 
and they cry, with a great voice, saying, The salvation be 
to our God, to the one sitting upon the throne, and to the 


THE SEVEN TRUMPETS 101 


Lamb. 11 And all the angels stood in the circle of the 
throne and of the elders and of the four living creatures, 
and fell down in presence of the throne, upon their faces, 
and worshipped (the) God, 12 saying, Amen; the blessing, 
and the glory, and the wisdom, and the thanksgiving, and 
the honor, and the power, and the strength be to our 
God, to the aeons of the aeons; amen. 

13 And answered one from the elders, saying to me, These 
the ones arrayed with the robes, the white, who are 
they, and whence came they? 14 And I said to him, O my 
lord, thou knowest. And he said to me, These are the ones 
coming out of the tribulation, the great, and they washed 
their robes, and whitened them in the blood of the Lamb. 
15 On account of this they are in presence of the throne 
of (the) God, and minister to him day and night in his 
inner temple; and the one sitting upon the throne will 
tabernacle over them; 16 they will not hunger any more, 
neither will they thirst any more, nor will in any way the 
sun fall upon them, nor any heat; 17 because the Lamb, 
the one in midst of the throne, will shepherd them, and 
will lead them to fountains of waters of life; and (the) 
God will wipe away every tear from their eyes. 


VIII. And when he opened the seal, the seventh, silence 
was in the heaven about half an hour. 2 And I saw the 
seven angels, the ones who stand in presence of (the) God; 
and there was given to them seven trumpets. 3 And an- 
other angel came, and stood at the altar, having a golden 
censer; and there was given to him many incenses, in 
order that he might give them for the prayers of all the 
saints upon the golden altar, the one which is in presence 
of the throne. 4 And the smoke of the incenses went up 
for the prayers of the saints from out of the hand of the 
angel, in presence of (the) God. 5 And the angel took the 


102 MATTHEW TWENTY-FOUR AND THE REVELATION 


censer, and filled it from out of the fire of the altar, and 
cast it unto the earth; and there were voices, and thun- 
ders, and lightnings, and an earthquake. 

6 And the seven angels, the ones having the seven 
trumpets, prepared themselves so that they might sound. 


THE TRUMPET PERIOD 
8: 7.to: 9: 21; 11; 15-19 


The first six trumpets, sounding toward the 
close of the first three and a half years of the 
reign of the Antichrist, bring to pass the prelimi- 
nary judgments which fall upon the Man of Sin 
and his followers, these —as implied by the fore- 
going introduction — involving, though not as 
judgments, the saints in suffering and death, and 
leading the wicked, not to divinely purposed re- 
pentence, but to further sin in blaspheming the 
God of heaven. The seventh trumpet sounds later 
(11: 15-19), at the beginning of the second three 
and a half years, and ushers in the greater judg- 
ments which are then sent upon the Antichrist 
and his followers. 


THE First TRUMPET 
spot | 
And the first angel sounded, and there was hail, and fire, 
mingled with blood, and they were cast upon the earth; 


and the third of the earth was burnt up, and the third of 
the trees was burnt up, and all green grass was burnt up. 


THE SEVEN TRUMPETS 103 


THE SECOND TRUMPET 
8: 8, 9 


And the second angel sounded, and, as it were a great 
mountain, burning with fire, was cast into the sea; and 
the third of the sea became blood; 9 and the third of the 
creatures the ones in the sea died, the ones having souls; 
and the third of the ships was destroyed. 


Tue Tuirp TRUMPET 
Silly 


And the third angel sounded, and a great star fell from 
the heaven, burning as a lamp, and it fell upon the third 
of the rivers, and upon the fountains of the waters. 11 
And the name of the star is called, The Wormwood; and 
the third of the waters was turned into wormwood; and 
many of the men died from the waters, because they were 
made bitter. 


Tue FourtH TRUMPET 
aiid eal a: 


And the fourth angel sounded, and the third of the sun 
was smitten, and the third of the moon, and the third of 
the stars, so that the third of them might be darkened, 
and the day might not shine, the third of itself, and the 
night likewise. 13 And I saw, and I heard one eagle flying 
in mid heaven, saying with a great voice, Woe, woe, woe 
to those dwelling upon the earth, from out of the remain- 
ing sounds of the trumpet of the three angels, the ones 
about to sound. 


104 MATTHEW TWENTY-FOUR AND THE REVELATION 


Tue Firro TRUMPET 
9: 1-19 


TX. And the fifth angel sounded, and I saw a star from 
the heaven, fallen to the earth, and to him was given the 
key to the pit of the abyss; 2 and he opened the pit of the 
abyss, and a smoke went up from out of the pit as a smoke 
of a great furnace, and the sun was darkened, and the air, 
from the smoke of the pit. 3 And from out of the smoke 
went forth locusts into the earth, and authority was given 
to them, as the scorpions of the earth have authority; 4 
and it was said to them, that they should not injure the 
grass of the earth, nor any green thing, nor any tree, but 
only the men who have not the seal of (the) God upon their 
foreheads; 5 and it. was given to them that they might 
not kill them, but that they might be tortured five months; 
and their torture was as a torture of a scorpion when it 
may strike a man. 6 And in those days the men will seek 
(the) death, and in no wise will find it;.and they will 
desire to die, and (the) death will flee from them. 7 And 
the forms of the locusts are like to horses prepared for 
war; and upon the heads of them as crowns like to gold; 
and the faces of them as faces of men; 8 and they had hairs 
as hairs of women; and the teeth of them were as of lions; 
9 and they had breastplates as breastplates of iron; and 
the sound of the wings of them as a sound of chariots of 
many horses, rushing into battle; 10 and they have tails 
like to scorpions; and stings; and in the tails of them 7s 
the authority of them to injure the men five months. 11 
They have over them a king, the angel of the abyss; a 
name to him in Hebrew, Abaddon; and in the Greek he 
has a name, Apollyon. 12 The one woe is passed away; 
behold, two more woes come after these. 


THE SEVEN TRUMPETS 105 


Tue SrixtH TRUMPET 
9:.13-21 


And the sixth angel sounded, and I heard one voice from | 
the four horns of the golden altar, which 7s in presence 
of (the) God, 14 saying to the sixth angel, the one having 
the trumpet: Loose the four angels, the ones bound by the 
great, the river, Euphrates. 15 And the four angels were 
loosed, the ones prepared for the hour and day, and month 
and year, so that they should kill the third of the men. 
16 And the number of the armies of the horsemen was 
twice myriads of myriads, [or, ten thousands of ten thou- 
sands]; I heard the number of them. 17 And thus I saw 
the horses in the vision and the ones sitting upon them, 
having breastplates, of fire, and of hyacinth, and of brim- 
stone; and the heads of the horses were as heads of lions; 
and from out of the mouths of them go forth fire, and 
smoke, and brimstone. 18 Because of these three plagues 
were killed the third of the men; by the fire, and the 
smoke, and the brimstone, that going forth from out of 
their mouths: 19 for the authority of the horses is in their 
mouth; and in their tails; for their tails are like serpents, 
having heads; and with them they injure. 20 And the 
remaining ones of the men, the ones who were not killed 
by these plagues did not repent from the works of their 
hands, so that they should not worship the demons, and 
the idols, the golden, and the silver, and the brazen, and 
the stone, and the wooden, which are neither able to see, 
nor to hear, nor to walk; 21 and they did not repent from 
their murders, nor from their sorceries, nor from their 
fornication, nor from their thefts. 


Notre: The seventh trumpet is found in the vial period, 
at 11: 15. 


106 MATTHEW TWENTY-FOUR AND THE REVELATION 


PERIOD IV—THE SEVEN THUNDERS 
102121192 ) 


THE INTRODUCTION 


10: 1-3 


4 


This introduction has special relationship to the 
thunder period, which 1s under the sixth trumpet 
and stands midway between the first and second 
three and a half years of the reign of the Antt- 
christ. It is the vision of an angel who has the 
appearance and authority of Christ, this being 
in sign of the glory and power of Him who is 
about to come. The purpose of the vision ts to 
keep the hearts of the saints fixed and quieted 
even during judgment-days, as a result of their 
being assured that all authority has been given 
unto .Christ both in heaven and on earth 
(Matt. 28: 18). 


X. And I saw another powerful angel, coming down 
from out of the heaven, arrayed with a cloud, and the 
rainbow upon his head, and his face as the sun, and his 
feet as pillars of fire; 2 and having in his hand a little 
scroll opened; and he placed his foot, the right, upon the 
sea, and the left, upon the land; 3 and he cried with a 
great voice, even as a lion roars. And when he cried, the - 
seven thunders uttered their voices. 


THE SEVEN THUNDERS 107 


THE THUNDER PERIOD 
10: 4 


The voices of the seven thunders are divinely 
sealed, so that no one may know what they por- 
tend. The most that may be surmised is that 
they betoken forthcoming and increasingly terrible 
judgments. Their sounding, being under the sixth 
trumpet, lies at the end of the first and at the 
beginning of the second three and a half years 
of the reign of the Antichrist. They stand, there- 
fore, at the middle of the prophetic “week” 
(Dan. 9:27), and look forward to the last 
three and a half years and thus to the consum- 
mation of the age. That the church is on earth 
during this period is evidenced by the wording of 
the conclusion (10:7; see the Analysis). 


4 And when the seven thunders uttered their voices, I 
was about to write; and I heard a voice from out the 
heaven saying, Seal thou up what the seven thunders 
uttered and write them not. 


THE CONCLUSION 
, 10: 5-11 

This conclusion has. special application to the 
thunder period, which 1s midway between the 
close of the first and the commencement of the 
second three and a half years of the reign of the 
Antichrist. It repeats the vision of the foregoing 
introduction, showing the angel who represents 
Christ. Its purpose is to make plain to the saints 
that the last period of earthly testing and suffer- 


108 MATTHEW TWENTY-FOUR AND THE REVELATION 


ing has now come, this being the second three and 
a half years of the Antichrist’s reign, and that it 
is to be, as set forth by John’s eating the little 
book, a time of wide witnessing under stress of — 
much persecution. 


5 And the angel, whom I saw standing upon the sea and 
upon the land, lifted up his hand, the right, toward the 
heaven: 6 and he swore by the one living to the aeons of 
the aeons, who created the heaven and the things in it, 
and the earth and the things in it, and the sea and the 
things in it, that delay shall be no longer. 7 But in the 
days of the voice of the. seventh angel, when he is about 
to sound, then is finished the mystery of (the) God, as he 
gave good tidings to his bondmen, the prophets. | 

8 And the voice which I heard from out of the heaven, 
was again speaking with me, and saying, Go thou, take 
thou the little scroll, the one opened in the hand of the 
angel, the one who stands upon the sea and upon the land. 
9 And I went to the angel, saying to him to give to me 
the little scroll. And he says to me, Take thou and eat 
thou it; and it will make bitter thy belly, but in thy mouth 
it will be sweet as honey. 10 And I took the little scroll 
from out of the hand of the angel and ate it; and it was in 
my mouth as sweet honey; and when I ‘ate it, my belly 
was made bitter. 11 And they say to me, it is necessary 
for thee again to prophesy, over [or, against] many 
peoples, and nations, and tongues, and kings. 


THE SEVEN VIALS 109 


PERIOD V—THE SEVEN VIALS 
PED A rapa hap PAL 


Tue INTRODUCTION 
Teele tor las 


This introduction has application to the vial 
period, which les within the second ‘three and a 
half years of the reign of the Antichrist. A part 
of w&—from the fourteenth chapter onward — 
has additional application to the judgment period, 
its prophecies looking through the one period, 
both to and into the other. Its object, expressed 
through several heavenly visions, is to give the 
saints to know that rt is through many tribulations 
that they must enter the kingdom (Acts 14: 22, 
R.V.), but, additionally, that their enemies and 
persecutors, however much freedom in sin 1s 
allowed to them, are all foredoomed unto judgment 
and punishment. It is to be noted that the four- 
teenth chapter 1s a foreview of the nineteenth, 
that is, of the coming of Christ for and with His 
saints. 


XI. And a reed was given to me like unto a rod, one 
saying, Rise thou and measure the inner temple of (the) 
God, and the altar, and the ones worshipping in it; 2 and 
the court, the one outside of the inner temple, do thou cast 
out and measure it not, because it was given to the 
nations; and the city, the holy, will they tread forty-two 
months. 3 And I will give to my two witnesses, and they 
shall prophesy a thousand, two hundred, sixty days, arrayed 
with sackcloth. 4 These are the two olive trees and the 


110 MATTHEW TWENTY-FOUR AND THE REVELATION 


two lampstands, the ones which stand in presence of the 
Lord of the earth. 5 And if anyone desires to injure them, 
fire goes forth from out of their mouth and devoureth 
their enemies; and if anyone desires to injure them, thus 
it is necessary for him to be killed. | 

6 These have the authority to shut the heaven so that 
rain may not fall zn the days of their prophecy; and they 
have authority over the waters, to turn them into blood, 
and to smite the earth with every plague, as often as they 
will. 7 And when they will have finished their testimony, 
the wild-beast, the one that riseth from out of the abyss 
will make war with them, and will conquer them, and will 
kill them. 8 And their dead bodies will be in the street of 
the city, the great, which is called spiritually Sodom and 
Egypt, where also their Lord was crucified. 9 And some 
from out of the peoples, and tribes, and tongues, and 
nations, behold their dead bodies three days and a half; 
and they do not suffer their dead bodies to be put into 
a tomb. 

10 And the ones dwelling upon the earth rejoice over 
them, and make merry, and they will send gifts to each 
other, because these two prophets tortured the ones dwell- 
ing upon the earth. 11 And after the three days and a 
half, the breath of life from out (the) God entered into 
them; and they stood upon their feet, and great fear fell 
upon the ones beholding them. 12 And they heard a great 
voice from out the heaven, saying to them, Come up 
hither. And they went up into the heaven in the cloud; 
and their enemies beheld them. 13 And in that hour was 
a great earthquake, and the tenth of the city fell, and in 
the earthquake were killed the names of men, seven thou- 
sand; and the remaining ones became affrighted, and they 
gave glory to the God of the heaven. 14 The woe, the 


THE SEVEN VIALS 1 


second, is passed away; behold, the woe, the third, comes 
speedily. 

15 And the seventh angel sounded, and great voices were 
in the heaven, saying, The kingdom of the world is become 
that of our.Lord and of his Christ, and he shall reign to 
the aeons of the aeons. 16 And the twenty-four elders, 
the ones sitting in presence of (the) God upon their 
thrones, fell upon their faces and worshipped (the) God, 

17 saying, We give thanks to thee, O Lord, (the) God, 
(the) Almighty, the one existing, and the one who was, 
because thou hast taken thy great power and didst reign. 
18 And the nations were angry, and came thy wrath, and 
the time of the dead to be judged and to give the reward 
to thy bondmen, the prophets, and to the saints and to those 
fearing thy name, the small and the great, and to destroy 
those destroying the earth. 19 And the inner temple of 
(the) God was opened in the heaven, and the ark of his 
covenant was seen in his inner temple; and there were 
lightnings, and voices, and thunders, and an earthquake, 
and great hail. 


XII. And a great sign was seen in the heaven; a woman 
arrayed with the sun, and the moon underneath her feet, 
and upon her head a crown of twelve stars; 2 and, being 
with child, she cries out travailing and being tortured to 
bring forth. 3 And there was seen another sign in the 
heaven, and behold, a dragon, great, fiery red, having seven 
heads, and ten horns, and upon his heads seven diadems; 
4 and his tail draws the third of the stars of the heaven, 
and he cast them to.the earth. And the dragon stands in 
presence of the woman, the one who is about to bring 
forth, so that when she brings forth, he may devour her 
child. 5 And she brought forth a son, a male, who is about 


112 MATTHEW TWENTY-FOUR AND THE REVELATION 


to shepherd all the nations with an iron rod, and her child 
was caught up to (the) God and to his throne. 6 And 
the woman fled into the desert, where she has there 
a place prepared by (the) God, in order that there 
they might nourish her a thousand, two hundred, sixty 
days. 

7 And war was in the heaven; (the) Michael and his 
angels warring with the dragon; and the dragon made 
war and his angels; 8 and he prevailed not, neither was 
their place found longer in the heaven. 9 And the dragon, 
the great, the serpent, the old, the one being called Devil 
and (The) Satan, the one deceiving the whole inhabited 
earth, was cast out into the earth; and his angels were 
cast out with him. 10 And I heard a great voice in the 
heaven, saying, now is come the salvation, and the power, 
and the kingdom of our God, and the authority of his 
Christ; because the accuser of our brethren is cast out, 
the one accusing them in presence of our God day and 
night; 11 and they overcame him because of the blood of 
the Lamb, and because of the word of their witness; and 
they loved not their life even unto death. 12 On account 
of this rejoice you heavens and the ones tabernacling in 
them. Woe to the earth and to the sea, because the 
Devil is gone down to you having great wrath, knowing 
that he has a short time. 

13 And when the dragon saw that he was cast out into 
the earth, he persecuted the woman who brought forth the 
male child. 14 And there was given to the woman the two 
wings of the eagle, the great, so that she might fly into 
the desert, into her place, where she is nourished there, a 
time and times and half a time, from the face of the ser- 
pent. 15 And the serpent cast out from his mouth after 
the woman water as a river, that he might make her as 
one carried away by the river. 16 And the earth helped 


THE SEVEN VIALS 113 


the woman, and the earth opened its mouth and drank up 
the river, which the dragon cast out from his mouth. 17 
And the dragon was enraged against the woman, and went 
away to make war with the remaining ones of her seed, the 
ones keeping the commandments of ithe) God, and peaiie 
the witness of Jesus. 


XIII. And he stood upon the sand of the sea; and I 
saw a wild-beast coming up from out of the sea, having 
ten horns and seven heads, and upon his horns ten diadems, 
and upon his heads names of blasphemy. 2 And the wild- 
beast, the one which I saw, was like to a leopard, and his 
feet as of a bear, and his mouth as a mouth of a lion. And 
the dragon gave to him his power, and his’throne, and great 
authority. 3 And I saw one of his heads as if slain unto 
death; and the stroke of his death was healed. And the 
whole earth wondered after the wild-beast; 4 and they 
worshipped the dragon, because he had given the authority 
to the wild-beast, and they worshipped the wild-beast, 
saying, Who is like to the wild-beast? and who is 
able to make war with him? 5 And there was given 
to him a mouth speaking great things and blasphemies; 
and there was given to him authority to act forty- 
two months. 6 And he opened his mouth for blasphemy 
against (the) God, to blaspheme his name, and his tab- 
ernacle, the ones tabernacling in the heaven. 7 And it 
was given to him to make war with the saints, and to over- 
come them; and to him was given authority over every 
tribe, and people, and tongue and nation. 8 And all the 
ones dwelling on the earth will worship him, the name of 
whom is not written in the scroll of the life of the Lamb, 
the one slain from the founding of the world. 9 If anyone 
has an ear, let him hear. 10 If anyone be for captivity, 
into captivity he goeth; if anyone will kill with a sword, 


114 MATTHEW TWENTY-FOUR AND THE REVELATION 


it is necessary for him to be killed with a sword. Here is 
the endurance and the faith of the saints. 

11 And I saw another wild-beast coming up from out of 
the earth, and he had two horns, like a lamb, and he spoke 
as a dragon. 12 And all the authority of the first wild- 
beast he makes in presence of him; and he makes the 
earth and the ones dwelling in it that they should worship 
the wild-beast, the first, of whom the stroke of his death 
was healed; 13 and he makes great signs, that he should 
even make fire to come down from out the heaven into 
the earth, in presence of the men. 14 And he deceives the 
ones dwelling upon the earth, on account of the wonders 
which it was given to him to make in presence of the wild- 
beast, saying to the ones dwelling upon the earth, to make 
an image to the wild-beast, which has the stroke of the 
sword and lived. 15 And it was given to him to give 
breath to the image of the wild-beast, so that the image 
of the wild-beast should both speak, and should make as 
many as would not worship the image of the wild-beast 
that they should be killed. 16 And he makes all, the small 
and the great, and the rich and the poor, and the free men 
and the bondmen, that they should give to them a mark 
upon their right hand or upon their forehead; 17 and that 
no one should be able to buy or to sell, except the one 
having the mark, the name of the wild-beast, or the 
number of his name. 18 Here is the wisdom; the one 
having a mind, let him computé the number of the wild- 
beast; for it is a number of a man; and the number of him 
7s six hundred and sixty-six. 

XIV. And I saw, and behold the Lamb, standing upon 
the mount Sion, and with him a hundred forty-four thou- 
sand, having his name and the name of his Father written 
upon their foreheads. 2 And I heard a voice from out of 
the heaven as a voice of many waters, and as a voice of 


THE SEVEN VIALS 115 


great thunder; and the voice which I heard was as of 
harpers harping upon their harps. 3 And they sing a new 
song in presence of the throne, and in presence of the 
four living creatures, and of the elders; and no one was 
able to learn the song, except the hundred forty-four thou- 
sand, the ones redeemed from the earth. 4 These are the 
ones who were not defiled with women, for they are virgins; 
these are the ones following the Lamb wherever he may 
go; these were redeemed from the men, a first-fruit to (the) 
God and to the Lamb; 5 and falsehood was not found in 
their mouth; for they are without blemish. 

6 And I saw another angel flying in mid-heaven, having 
aeonian good-tidings to proclaim to the ones dwelling upon 
the earth, and to every nation, and tribe, and tongue, and 
people; 7 saying with a great voice, Fear you (the) God 
and give glory to him, because the hour of his judgment 
has come; and worship the one having made the heaven, 
. and the earth, and the sea, and the fountains of waters. 

8 And another, a second angel followed, saying, Fallen, 
fallen, is Babylon, the great; the one which has given all 
the nations to drink from out of the wine of the wrath of 
her fornication. 

9 And another angel, a third, followed them, saying 
with a great voice, If anyone worships the wild-beast and 
his image, and receives a mark upon his forehead, or upon 
his hand, 10 he also shall drink from out of the wine of 
the indignation of (the) God, the one which is mingled 
unmixed in the cup of his wrath, and he shall be tortured 
in fire and brimstone in presence of the holy angels and in 
presence of the Lamb. 11 And the smoke of their torture 
rises up to aeons of aeons; and they have not rest day and 
night, the ones worshipping the wild-beast and his image, 
and if anyone receives the mark of his name. 12 Here is 
the endurance of the saints, the ones keeping the com- 


116 MATTHEW TWENTY-FOUR AND THE: REVELATION 


mandments of (the) God and the faith of Jesus. 13 And 
I heard a voice from out of the heaven saying, Write thou, 
Blessed the dead, the ones dying in the Lord, from hence- 
forth; yea, says the Spirit, that they may rest from their 
labors; for their works follow with them. . 

14 And I saw, and behold, a white cloud, and sitting 
upon the cloud one like a Son of man, having upon his 
head a golden crown, and in his hand a sharp sickle. 15 
And another angel came forth from out of the inner temple 
crying with a great voice to the one sitting upon the cloud, 
Thrust thou in thy sickle, and reap, because the hour to — 
reap is come, because the harvest of the earth is ripe. 16 
And the one sitting upon the cloud cast his sickle upon the 
earth; and the earth was reaped. 

17 And another angel came forth from out of the inner 
temple, the one which is in the heaven, he also having a 
sharp sickle. 18 And another angel came forth from out 
of the altar, the one having authority over the fire; and he 
called with a great voice to the one having the sickle, the 
sharp, saying, Send thou thy sickle, the sharp, and gather 
thou the clusters of the vine of the earth, because her 
grapes are matured; 19 and the angel cast his sickle into 
the earth and gathered the vine of the earth and cast it 
into the winepress of the wrath of (the) God, the great. 
20 And the winepress was trodden outside of the city, and 
blood came from out of the winepress, even to the bridles 
of the horses, as far as a thousand, six hundred furlongs. 


XV. And I saw another sign in the heaven, great and 
marvelous, seven angels having seven plagues, the last 
ones, because in them is finished the wrath of (the) God. 
2 And I saw as it were a glassy sea, mingled with fire, and 
the ones being overcomers of the wild-beast and of ‘his 
image and of the number of his name, standing upon the 


THE SEVEN VIALS 117 


sea, the glassy, having harps of (the) God. 3 And they 
sing the song of Moses, the bondman of (the) God, and the 
song of the Lamb, saying, Great and marvelous are thy 
works, O Lord, (the) God, (the) Almighty, just and true 
are thy ways, the king of the nations; 4 who will not fear 
thee, O Lord, and glorify thy name? because thou alone 
art holy; because all the nations will come and worship 
in thy presence, because thy righteous deeds have been 
made manifest. 

5 And after these things I saw, and the inner temple of 
the tabernacle of the witness was opened in the heaven. 
6 And there came forth the seven angels, the ones having 
the seven plagues, from out of the inner temple, enclothed 
with linen, pure, bright, and girded about the breasts with 
golden girdles. 7 And one from out the four living-crea+ 
tures gave to the seven angels seven golden vials, full of 
the wrath of (the) God, the one living to the aeons of the 
aeons. 8 And the inner temple was filled with smoke from 
out of the glory of (the) God and from out of his power; 
and no one was able to enter into the inner temple, until 
the seven plagues of the seven angels should be finished. 


XVI. And I heard a great voice from out of the inner 
temple, saying to the seven angels, Go you forth and pour 
out the seven vials of the wrath of (the) God into the 
earth. 


THE VIAL PERIOD 
16: 2-21 


The seven vials are poured out during the 
second three and a half years of the reign of the 
Antichrist, this being proven by the fact that the © 
foregoing introduction makes it clear that this 


118 MATTHEW TWENTY-FOUR AND THE REVELATION 


is the space of time, in connection with that per- 
son’s activities, which will then remain to be ful- 
filled. (11: 2, 3; 12:6, 14). It 1s wv this period 
that Antichrist obtains his world-dominion, 
reaches the climax of his blasphemies and carries 
on his greatest persecutions (138: 1-8; Matt. 
24:21, 22). But the outpouring of the vials 
brings to him and his followers preliminary judg- 
ments and prepares the way for their final judg- 
ment and destruction. That the church 1s on 
earth during this period is manifested by the con- 
clusion of the last period and the introduction of 
this. .one (103.73 T1233°12: 6; 18-172 918 47310, 
14: 1-5, 14-16; 15: 2-4). 


THe First VIAL 
16-82 
2 And the first angel departed, and he poured out his 
vial upon the earth; and there came an ulcer, evil and 


hurtful, upon the men, the ones who had the mark of the 
wild-beast, and the ones who worshipped his image. 


Tue Seconp VIAL 
16:3 


3 And the second poured out his vial into the sea; and 
it became blood, as of a dead one, and every soul of life 
died, the ones in the sea. 


THe TxHirp VIAL 
16: 4-7 
4 And the third poured out his vial into the rivers, and 
the fountains of the waters; and they became blood. 5 


THE SEVEN VIALS 119 


And I heard the angel of the waters saying, Righteous art 
thou, the one existing, and the one who was, the Holy One, 
because these things thou hast judged; 6 because they 
poured out the blood of the saints and of prophets; and 
blood thou hast given to them to drink; worthy they are. 
7 And I heard the altar saying, Yea, O Lord, (the) God, 
(the) Almighty, true and righteous are thy judgments. 


Tue Fourtu VIAL 
16: 8, 9 
8 And the fourth poured out his vial upon the sun; and 
there was given to him to burn the men in fire. 9 And the 
men were burned with great heat, and they blasphemed 


the name of (the) God, the one having the authority over 
these plagues; and they did not repent to give to him glory. 


Tue Firro VIAL 
16: 10, 11 


10 And the fifth poured out his vial upon the throne of 
the wild-beast. And his kingdom became darkened; and 
they gnawed their tongues because of the pain; 11 and 
they blasphemed the God of the heaven because of their 
pains, and because of their ulcers; and they repented not 
from their works. 


THE SrxtH VIAL 
16: 12-16 
12 And the sixth poured out his vial upon the river, the 
great, the Euphrates; and the water of it was dried up, 


so that the way of the kings, the ones from the sun-rising, 
might be prepared. 13 And I saw, coming from out of the 


120 MATTHEW TWENTY-FOUR AND THE REVELATION 


mouth of the dragon, and from out of the mouth of the 
wild-beast, and from out of the mouth of the false prophet, 
three unclean spirits as frogs. 14 For they are spirits of 
demons working signs; which go forth to the kings of the 
whole inhabited earth, to gather them for the war of the 
day, the great, of. (the) God, (the) Almighty. 15 Behold, 
I come as a thief; blessed the one watching, and keeping 
his garments, lest he walk naked, and they see his shame. 
16 And they gathered them together into the place, the 
one which is called in Hebrew, Harmagedon. 


THE SEVENTH VIAL 
16217-21 


17 And the seventh poured out his vial upon the air; 
and a great voice came forth from out of the inner temple, 
from the throne, saying, It is done. 18 And there were 
lightnings, and voices, and thunders, and there was a great 
earthquake, such as was not since a man was upon the 
earth, so vast an earthquake, so mighty. 19 And the city, 
the great, was divided into three parts; and the cities of 
the nations fell; and Babylon, the great, was remembered 
before (the) God, to give to her the cup of the wine of the 
fury of his wrath; 20 and every island fled away, and the 
mountains were not found; 21 and great hail, as if weigh- 
ing a talent, comes down from out of the heaven upon the 
men; and the men blasphemed (the) God on account 
of the plague of the hail, because great is the plague of 
it, exceedingly. 


THE JUDGMENT PERIOD tea | 


PERIOD VI— THE JUDGMENT PERIOD 
W7z1to720 215 


There is no separate introduction to the judg- 
ment period, this being found in the one which 
is connected with the vial period, which see. 


THE JUDGMENT PERIOD 
igiced lear et 4 UP ats 


The seven judgments are cumulative and final 
wn character. They deal with men, first in 
classes, and then, as individuals, progressing from 
the general to the particular, from the extensive 
to the intensive. It 1s to be noted that the judg- 
ment of the nations, while it begins at the end 
of this present age, is carried through the whole 
of the millennial age, Christ ruling throughout in 
righteousness and with a rod of tron and only 
finishing His judgments subsequent to the “ little 
season” (20: 3, 7-9). The church is seen as still 
on earth in this period, up to the beginning of 
the nineteenth chapter (17: 5, 6; 18: 4, 20, 24). 


Tue First JUDGMENT 
Babylon, mystical, representing Roman and all 
apostasy 
17: 1-18 
XVII. And one from out of the seven angels, the ones 


having the seven vials, came and spoke with me, saying, 
Come hither, I will show to thee the judgment of the 


122 MATTHEW TWENTY-FOUR AND THE REVELATION 


harlot, the great, the one sitting upon many waters; 2 with 
whom the kings of the earth committed fornication, and 
the ones inhabiting the earth were made drunk from the 
wine of her fornication. 3 And he carried me away in 
spirit into a desert; and I saw a woman sitting upon a 
scarlet wild-beast, full of names of blasphemy, having 
seven heads, and ten horns. 4 And the woman was 
arrayed with purple and scarlet, and bedecked with gold 
and precious stone, and pearls, having a golden cup in her 
hand full of abominations, and the uncleanness of her 
fornication; 5 and upon her forehead was a name written, 
Mystery, Babylon, the great, the mother of the harlots 
and of the abominations of the earth. 6 And I saw the 
woman drunk from the blood of the saints and from the 
blood of the witnesses of Jesus. And I wondered, having 
seen her, with a great wonder. 

7 And the angel said to me, Why didst thou wonder? 
I will tell to thee the mystery of the woman, and of the 
wild-beast, the one bearing her, the one having the seven 
heads and the ten horns: 8 The wild-beast which thou 
sawest, was, and is not, and is about to come up from out 
of the abyss, and is to go into destruction; and the ones 
dwelling upon the earth will wonder, the names of whom 
have not been written upon the scroll of (the) life from 
the founding of the world, when they see the wild-beast, 
that was, and is not, and will be present. 9 Here is the 
mind, the one having wisdom: The seven heads are seven 
mountains, where the woman sits upon them; 10 and there 
are seven kings; the five have fallen, the one is, the other 
has not yet come; and when he comes, it is necessary for 
him to continue a short time. 11 And the wild-beast, the 
one which was, and is not, he also is an eighth, and is from 
out of the seven, and he goes into destruction. 12 And 
the ten horns, the ones which thou sawest, are ten kings. 


THE JUDGMENT PERIOD 123 


who have received not yet a kingdom, but they receive au- 
thority as kings one hour with the wild-beast. 13 These 
have one purpose; and their power and authority they give 
to the wild-beast. 14 These will make war with the Lamb; 
and the Lamb will overcome them, because he is Lord of 
lords and King of kings; and the ones with him are called 
and called out and faithful. 15 And he says to me, The 
waters which thou sawest, where the harlot sits, are 
peoples, and throngs, and nations, and tongues. 16 And 
the ten horns which thou sawest, and the wild-beast, these 
will hate the harlot, and will make her deserted and naked, 
and will eat her flesh, and will burn her up in fire. 17 
For (the) God hath put it into their hearts to do his pur- 
pose and to do one purpose, and to give their kingdom 
to the wild-beast, till the words of (the) God will be 
finished. 18 And the woman which thou sawest is the 
city, the great, the one having kingship over the kings 
of the earth. 


THE SECOND JUDGMENT 


Babylon, literal, representing international and godless 
commercialism 


18: 1-24 


XVIII. After these things, I saw another angel coming 
down from out of the heaven, having great authority; and 
the earth was brightened with his glory. 2 And he cried out 
in a strong voice, saying, Fallen, fallen, 7s Babylon, the 
great, and is become a dwelling place of demons, and a hold 
of every impure spirit, and a hold of every unclean and de- 
testable bird; 3 because from out of the wine of the wrath 
of her fornication all the nations have fallen, and the kings 
of the earth have fornicated with her, and the merchants 


124. MATTHEW TWENTY-FOUR AND THE REVELATION 


of the earth waxed rich from the power of her wanton- 
ness. 

4 And I heard another voice from out of the heaven, 
saying, Come out of her, my people, in order that you may 
not have fellowship with her sins, and in order that you 
may not receive of her plagues; 5 because her sins have 
reached even to the heaven, and (the) God remembered 
her wrong doings. 6 Give you to her as she also gave, and 
double the double according to her works; in the cup which 
she mixed, do you mingle to her double; 7 as much as she 
glorified herself and lived voluptuously, so much give to 
her, torture and mourning. Because in her heart she says, 
I sit a queen, and am not a widow, and I shall in no wise 
see mourning; 8 on account of this in one day will come 
her plagues, death and mourning, and famine; and she 
will. be burned up in fire, because strong 2s the Lord, (the) 
God, the one who judged her. 9 And the kings of the 
earth will weep and will wail over her, the ones having 
fornicated and having lived wantonly with ‘her, when they 
see the smoke of her burning, 10 standing at a distance on 
account of the fear of her torture, saying, Woe, woe, the 
city, the great, Babylon, the city, the strong, because in 
one hour has come her judgment. 11 And the merchants 
of the earth weep and mourn over her, because their cargo 
no one buys any more; 12 cargo of gold, and of silver, and 
of precious stone, and of pearls, and of fine linen, and of 
purple, and of silk, and of scarlet, and all thyine wood, 
and every vessel of ivory, and every vessel of most 
precious wood, and of brass, and of iron, and of marble; 
13 and cinnamon, and amomum for, spice], and odors, 
and ointment, and frankincense, and wine, and oil; and 
fine flour, and wheat, and cattle, and sheep, and of horses, 
and of chariots, and of bodies, and souls of men. 14 And 
the ripe fruits of the longing of thy soul are departed from 
thee, and all the sumptuous things, and the bright [or, 


THE JUDGMENT PERIOD 125 


magnificent] things are perished from thee, and no longer 
in any wise will men find them. 15 The merchants of 
these things, the ones having waxed rich from her, will 
stand at a distance, because of the fear of her torture, 
weeping and mourning, 16 saying, Woe, woe, the city, the 
great, the one arrayed with fine linen, and purple, and 
scarlet, and bedecked with gold and precious stones, and 
pearls; 17 because in one hour the so great wealth is laid 
waste. And every helmsman, and everyone to a place 
sailing, and seamen, and as many as work the sea, stood 
afar off, 18 and cried out seeing the smoke of her burn- 
ing, saying, What city 2s like to the city, the great? 19 and 
they cast dust upon their heads, and cried out weeping 
and mourning, saying, Woe, woe, the city, the great, by 
which all the ones having the ships upon the sea waxed rich 
from her costliness, because in one hour she was laid waste. 
20 Rejoice thou over her, O heaven, and the saints, and 
the apostles, and the prophets, because (the) God has 
judged your judgment upon her. 21 And a strong angel 
took up a stone, as a great millstone, and cast 2t into the 
sea, saying, Thus with violence will Babylon be cast down, 
the great city, and she will in no wise be found, any more. 
22 And a voice of harpers, and of musicians, and of flute- 
players, and of trumpeters will in no wise be heard in thee, 
any more; and every artisan of every art will in no wise 
be found in thee any more; and a sound of a millstone 
will in no wise be heard in thee any more; 23 and a light 
of a lamp will in no wise shine in thee any more. And a 
voice of bridegroom and of bride will in no wise be heard 
in thee any more; because thy merchants were the great 
ones of the earth, because by thy sorcery all the nations 
were deceived. 24 And in her was found the blood of 
prophets and of saints, even of all the ones killed upon 
the earth. 


126 MATTHEW TWENTY-FOUR AND THE REVELATION 


Tue THirD JUDGMENT 


The Saints 


The coming of Christ for His saints, as foretold 
in 14: 1-18, is here described. 


19: 1-10 


XIX. After these things, I heard as 2t were a great voice 
of a large throng in the heaven, saying, Alleluia, the sal- 
vation, and the glory, and the power of our God; 2 because 
true and righteous are his judgments, because he has judged 
the harlot, the great, which corrupted the earth with her 
fornication, and has avenged the blood of his bondmen 
from her hand. 3 And a second time they have said, Alle- 
luia; and her smoke goeth up to the aeons of the aeons. 
4 And the twenty-four elders and the four living creatures 
fell, and worshipped (the) God, the one sitting upon the 
throne, saying, Amen, Alleluia. 5 And a voice from the 
throne came out, saying, Praise you our God, all his bond- 
men, the ones fearing him, the small and the great. 

6 And I heard as zt were a voice of a great throng, and 
as a voice of many waters, and as a voice of mighty thun- 
ders, saying, Alleluia, because reigneth the Lord, our God, 
the Almighty. 7 Let us rejoice and be exceeding glad, and 
give the glory to him, because is come the marriage of the 
Lamb, and his wife has prepared herself. 8 And it was 
given to her, so that she might enclothe herself with fine ~ 
linen, bright and clean; for the fine linen is the righteous 
deeds of the saints. 9 And he says to me, Write thou; 
blessed the ones called unto the supper of the marriage 
of the Lamb. And he says to me, These are the true words 
of (the) God. 10 And I fell before the feet of him to 
worship him; and he says to me, Take heed not; I am thy 


THE JUDGMENT PERIOD 127 


fellow-bondman, and of thy brethren, the ones having the 
witness of Jesus; to (the) God do thou give worship; for 
the witness of Jesus is the spirit of (the) prophecy. 


Tue FourtH JUDGMENT 
The Antichrist and False Prophet 


The coming of Christ with His saints, as fore- 
told in 14: 14-20, 1s here described. 


19: 11-20 


11 And I saw the heaven opened, and behold, a white 
horse, and the one sitting upon him called Faithful and 
True; and in righteousness he judges and makes war; 12 
and his eves are as a flame of fire; and upon his head are 
many diadems; having a name written, the one which no 
one knows except himself; 13 and arrayed with a mantle 
dipped in blood; and his name is called, The Word of (the) 
God. 14 And the armies, the ones in the heaven, were 
following him upon white horses, clothed with fine linen, 
white, clean. 15 And from out his mouth goes forth a sharp 
sword, so that with it he may smite the nations; and he 
will shepherd them with an iron rod; and he treads the 
wine-press of the wine of the fury of the wrath of (the) 
God, of the Almighty. 16 And he has upon his mantle and 
upon his thigh a name written, King of kings and Lord of 
lords. 

17 And I saw one angel standing in the sun, and he 
cried with a great voice, saying to all the birds, the ones 
flying in mid heaven, Come you, be you gathered together 
for the supper, the great, of (the) God, 18 in order that 
you may eat the flesh of kings, and the flesh of com- 
manders, and the flesh of strong ones, and the flesh of horses, 
and of the ones sitting upon them, and the flesh of all, 


128 MATTHEW TWENTY-FOUR AND THE REVELATION 


both freemen and bondmen, and small and great. 19 And 
I saw the wild-beast and the kings of the earth and their 
armies assembled to make (the) war with the one sitting 
upon the horse, and with his army. 20 And the wild- 
beast was seized, and with him the false prophet, the one 
having made the signs in his presence, by which he de- 
ceived the ones having received the mark of the wild-beast, 
and the ones worshipping his image; the two were cast 
living into the lake of the fire, the one burning with brim- | 
stone. 


Tue FirtH JUDGMENT 
The Nations 
19: 21 to 20: 1-9 


21 And the remaining ones were killed with the sword of 
the one sitting upon the horse, the sword which went forth 
from out of his mouth; and all the birds were gorged with 
their flesh. 


XX. And I saw an angel coming down from out of the 
heaven, having the key of the abyss, and a great chain 
upon his hand. 2 And he laid hold upon the dragon, the 
serpent, the old, who is the Devil and (the) Satan; and he 
bound him a thousand years, 3 and he cast him into the 
abyss, and shut him up and sealed over him, in order that 
he might not deceive longer the nations, till the thousand 
years should be finished; after these things it is necessary — 
for him to be loosed a short space. 

4 And I saw thrones; and they sat upon them, and judg- 
ment was given to them; and the souls of the ones be- 
headed because of the witness of Jesus, and because of the 
word of (the) God, and those who worshipped not the 
wild-beast, nor his image, and received not the mark upon 


THE JUDGMENT PERIOD ~ 129 


their forehead and upon their hand; and they lived and 
reigned with (the) Christ, the thousand years; 5 the re- 
maining ones of the dead lived not till the thousand years 
were finished. This zs the resurrection, the first. 6 Blessed 
and holy the one having a share in the resurrection, the 
first; upon these the second death has no authority, but 
they will be priests of (the) God, and of (the) Christ; 
and they will reign with him the thousand years. 7 And 
when the thousand years are finished, (the) Satan will be 
loosed from out of his prison; 8 and he will go forth to 
lead astray the nations, the ones in the four corners of the 
earth, (the) Gog and Magog, to gather them together unto 
the war, of whom the number 7s as the sand of the sea. 
9 And they went up upon the breadth of the earth, and 
encircled the camp of the saints, and the city, the beloved, 
and fire came down from out of the heaven and devoured 
them. 


THe SIxtTH JUDGMENT 


Satan and His Angels 
20: 10 


10 And the Devil, the one deceiving them, was cast into 
the lake of (the) fire and of brimstone, where both the 
wild-beast and the false prophet are; and they will be tor- 
tured day and night to the aeons of the aeons. 


Tue SEVENTH JUDGMENT 


The Wicked Dead 
20: 11-15 


11 And I saw a throne, great, white, and the one sitting 
upon it, from the face of whom the earth and the heaven 
fled away; and a place was not found for them. 12 And I 


a 
130 MATTHEW TWENTY-FOUR AND THE REVELATION 


saw the dead, the great and the small, standing in presence 
of the throne; and scrolls were opened; and another scroll 
was opened, the one which is of (the) life; and the dead 
were judged from out of the things written in the scrolls, 
according to their works. 13 And the sea gave up the 
dead, the ones in it; and (the) death and (the) Hades gave 
up the dead, the ones in them; and they were judged, every 
one, according to their works. 14 And (the) death and 
(the) Hades were cast into the lake of (the) fire; this is 
the death, the second. 15 And if anyone was not found 
written in the scroll of (the) life, he was cast into the lake 
of (the) fire. 


PERIOD VII— THE SEVEN NEW-T HINGS 
D1LeeL SLO 22 ae 


There is no separate introduction to the New- 
Things period, the Spirit proceeding immediately 
to the description. 


THE NEW-THINGS PERIOD 
2h PLE Loe 


The seven New-Things look backward upon 
time and forward into eternity. They bring to 
pass and forever maintain the long looked-for ex- 
perience when all suffering and sorrow are past, 
there being no more death, nor mourning, nor 
crying, nor pain. This will be for the saints the 
experience of infinite rewarding and bliss, and 
also, that of infinitely holy and blessed service. 


THE SEVEN NEW-THINGS 131 


THE First New-THING 
The New Heaven 
rH ee | 
XXI. And I saw a new heaven; 


THE Seconp NEw-THING 
The New Earth 
DAYS Bi 


and a new earth; for the first heaven and the first earth 
passed away, and the sea is no longer. 


Tue Tuirp New-THING 
The New City 
21:2 
2 And I saw the city, the holy, new Jerusalem, coming 


down from out of the heaven from (the) God, prepared as 
a bride adorned for her husband. 


THE FourtuH New-THING 
The New Tabernacle 
2133 
3 And I heard a great voice from out of the heaven, say- 
ing, Behold, the tabernacle of (the) God 7s with (the) men; 


Tue Firro New-THING 
The New Fellowship 
DAR 


and he will tabernacle with them, and they will be his 
people; and (the) God himself will be with them. 


132 MATTHEW TWENTY-FOUR AND THE REVELATION 


THe SixtH New-THING 
The New Experience 
21:4 


4 And he will wipe away every tear from their eyes; 
and (the) death will be no longer; neither mourning, nor 
crying, nor pain will be longer, because the first things 
passed away. 


THE SEVENTH New-THING 
The New Prospect 
21: 5-8 


5 And the one sitting upon the throne said, Behold, I 
make all things new. And he says, Write thou; because 
these words are faithful and true. 6 And he said to me, 
They have come to pass. I am the Alpha and the Omega, 
the beginning and the end. I will give to the one thirsting 
from the fountain of the water of (the) life, freely; 7 the 
one overcoming will inherit these things, and I shall be to 
him God, and he will be to me a son. 8 But to the fearful, 
and faithless, and abominable, and murderers, and forni- 
cators, and sorcerers, and idolaters, and all the liars, their 
share will be in the lake, the one which burns with fire 
and brimstone, the one which is the death, the second. 


The Description of the New City, Continued 
21: 9 to, 22: 5 


9 And one from out of the seven angels, the ones having 
the seven vials, the ones being full of the seven plagues, 
the last, came and talked with me, saying Come thou, I 
will show to thee the bride, the wife of the Lamb. 10 And 
he carried me away in Spirit to a great and high mountain, 


THE SEVEN NEW-THINGS hoo 


and he showed to me the city, the holy Jerusalem, coming 
down from out of the heaven from (the) God, 11 having 
the glory of (the) God, her luminary like a stone most 
precious, as a jasper stone, crystal-like; 12 having a wall, 
great and high, having twelve gates, and at the gates twelve 
angels; and names written thereon, which are the names 
of the twelve tribes of the sons of Israel. 13 On the east, 
three gates; and on the north, three gates; and on the 
south, three gates; and on the west, three gates. 14 And 
the wall of the city had twelve foundations, and upon them 
twelve names of the twelve apostles of the Lamb. 15 And 
the one talking with me had a measure, a golden reed, so 
that he might measure the city, and its gates, and its wall. 
16 And the city les four-cornered; and the length of it 7s 
as much as the breadth. And he measured the city with 
the reed unto twelve thousand stadia [or, furlongs]; the 
length and the breadth, and the height of it are equal. 17 
And he measured the wall of it one hundred forty-four 
cubits, the measure of a man, the one which is of an angel. 
18 And the structure of its wall was jasper; and the city 
was pure gold, like to pure glass. 19 The foundations of 
the wall of the city were adorned with every precious stone; 
the foundation, the first, jasper; the second, sapphire; the 
third, chalcedony; the fourth, emerald; 20 the fifth, sar- 
donyx; the sixth, sardius; the seventh, chrysolyte; the 
eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the 
eleventh, jacinth; the twelfth, amethyst. 21 And the 
twelve gates were twelve pearls; each one of the gates 
severally was of one pearl. And the plateau [or, broad- 
place] of the city was pure gold, as transparent glass. 22 
And I saw no inner temple in it; for the Lord, (the) God, 
(the) Almighty, is the inner temple of it, and the Lamb. 
23 And the city had no need of the sun, or of the moon, 
that they should shine im it; for the glory of (the) God 


134 MATTHEW TWENTY-FOUR AND THE REVELATION 


enlightened it, and the lamp of it was the Lamb. 24 And 
the nations will walk through the hght of it; and the kings 
of the earth. bring their glory into it. 25 And gates of it 
will in no wise be shut by day, for no night will be there. 
26 And they will bring the glory and the honor of the 
nations into it; 27 and anything common and the one 
making an abomination and a falsehood will in no wise 
enter into it; but only the ones written in the small scroll 
of (the) life of the Lamb. 


XXII. And he showed to me a river of water of life, 
bright as crystal, going forth from out of the throne of (the) 
God and of the Lamb. 2 In the midst of its plateau [or, 
broad-place] and of the river, on this side and on that side, 
zs a tree [or, wood] of life, bearing twelve fruits, yielding 
its fruit every month; and the leaves of the trees for, 
- wood] are for the healing of the nations. 3 And any curse 
will not be longer; and the throne of (the) God and of the 
Lamb will be in it; and his bondmen will serve him. 4 
And they will see his face; and his name will be upon their 
foreheads. 5 And night will be no longer; and they have 
no need of the light of a lamp, and of the light of the sun; 
because the Lord, (the) God will shine upon them; and 
they will reign to the aeons of the aeons. 


THE SEVEN NEW-THINGS 135 


THE THIRD SECTION 


THE GENERAL -‘CONCLUSION 
22: 6—21 


This conclusion 1s general in character and is 
related to the whole book. It contains explana- 
tions (22:6, 16), exhortations (22: 7, 12, 17, 19) 
and promises (22:7, 12, 16, 20), and ends with 
the benediction of the apostle as from the risen, 
glorified and coming Christ (22:21). The 
Revelation begins with the statement that it is 
written in order that the bondmen of Christ may 
know the things which must speedily come to 
pass (1: 1); it continues by making clear, amongst 
other things, the fact that service includes suffer- 
ing and that witnessing may include martyrdom 
Pee tO Oo O60, S-lie see 18 oth 7 8: 
12:17; 13:7; 17: 5, 6); and it now ends with the 
promise that Jesus will speedily return, and also 
with the implied assurance that His grace, till He 
comes, will be sufficient for all experiences 
(22: 20, 21). Its to be noted that the conclusion 
records the only prayer of the book and the last 
prayer of the Bible, which is, “ Amen; come thou, 
Lord Jesus!” (22: 20). 


6 And he said to me, These words are faithful and true; 
and the Lord, (the) God of the spirits of the prophets 
sent his angel to show to his bondmen the things which 
must come to pass in speed. 7 And, Behold, I come 


136 MATTHEW TWENTY-FOUR AND THE REVELATION 


speedily; blessed the one keeping the words of the prophecy 
of this small scroll. 8 And I, John, was the one hearing 
and seeing these things; and when I heard and saw, I fell 
down to worship before the feet of the angel, the one 
showing to me these things. 9 And he says to me, Take 
heed not; I am thy fellow-bondman, and of thy brethren, 
the prophets, and of the ones keeping the words of this 
small scroll; to (the) God give thou worship. 10 And he 
says to me, Seal thou not the words of the prophecy of this 
small scroll; for the time is nigh. 11 The one acting un- 
justly let him act unjustly still; and the one filthy, let him 
be made filthy still; and the one righteous, let him do 
righteousness still; and the one holy, let him be made holy 
still. ; 
-12 Behold, I come speedily, and my reward is with me, 
to render to each one as his work is. 13 I am the Alpha 
and the Omega, the first and the last, the beginning and 
the end. 14 Blessed the ones washing their robes, in order 
that their authority may be over the tree [or, wood] of 
(the) life, and may enter the gates into the city. 15 Out- 
side, the dogs, and the sorcerers, and the fornicators, and 
the murderers, and the idolaters, and every one loving and 
making falsehood. 16 I Jesus, sent my angel to witness 
to you these things for the churches; I am the root and the 
offspring of David, the star, the bright, the morning. 17 
And the Spirit and the bride say, Come thou; and the one 
hearing let him say, Come thou; and the one thirsting let 
him come, the one willing let him take the water of life 
freely. 18 I witness to everyone hearing the words of the 
prophecy of this small scroll; if any one shall add to them, 
(the) God will add to him the plagues, the ones written in 
this small scroll; 19 and if anyone shall take away from 
the words of the small scroll of this prophecy, (the) God 
will take away his share from the tree (or, wood) of (the) 


THE GENERAL CONCLUSION 137 


life, and from out of the city, the holy, the things written 
in this small scroll. 20 The one witnessing these things 
says, Yea, I come speedily. Amen; come thou, Lord 
Jesus. 

21 The grace of the Lord Jesus be with you all. 


THE EXPOSITION 
1 


The first and chief purpose of the Book of the Revelation 
is to reveal Jesus Christ, particularly as the One who was, 
who is and who is to come. ‘This is stated in the divinely 
given title (1:1), in the two declarations made by John 
and Christ (1:4, 8) and in the explanation concerning 
prophecy given to John (19: 10). To miss, in studying the 
book, this chief purpose, however much one may gain 
otherwise, is to lose that which is essential; not to miss it, 
is to make the great discovery and to secure the supreme 
blessing (1: 1-8; 22: 6-9). 


2 


The second purpose of the Revelation is to reveal certain 
major things which concern eternity. This is done in two 
portions of the book; at the beginning (1: 1-8), and at the 
end (22: 6-21). In these parts Christ is shown to be the 
Lord God, the Almighty, the Alpha and the Omega, the first 
and the last, the beginning and the end (1: 8; 22: 13); and 
the saints are seen to be co-heirs with Him in His exaltation 
and glory (1: 4-6; 22: 11-14). The object of this part of 
the Revelation is to give to the saints an eternity-con- 
sciousness, in order that they may be lifted above the 
things of time, space and sense and so be prepared to en- 
dure and overcome through what remains of time-experience 
(Te So 22a el Os 

3 
The third and last purpose of the Revelation is to reveal, 


both from a heavenly and earthly standpoint, the events 
138 


THE EXPOSITION 139 


which are connected with the rise, progress, fall and judg- 
ment of the Antichrist, together with those things which 
grow out of the relationship which Jewish and Gentile 
saints have therewith. This portion of human experience 
was touched upon in the Old Testament (Dan. 9: 26, 27; 
11: 21-45), and was more fully dwelt upon in the earlier 
parts of the New (Matt. 24; Mark 18: 1-387; Luke 17: 20- 
87; 21: 5-33; 2 Thess. 2: 1-10). But God chose to give 
the full revelation, by Christ and through John, in this last 
book of the Bible (1:1, 4). The importance of the sub- 
ject is found in the fact that God has ordained that the 
major portion of this most important book — from the 
beginning of chapter 6 to the end of chapter 19 — should 
be given up to this one theme; and it is further found in 
its very nature, the whole period being God’s supreme 
earthly test of man’s faith in Christ and also man’s 
supreme earthly opportunity of declaring his love and de- 
votion to Him. 


4 


The Revelation is divided into, three sections (see the 
Analysis); the first section contains the general introduc- 
tion (1: 1-8); the second, the seven periods (1: 9 to 22: 5) ; 
and the third, the general conclusion (22: 6-21). 


5 


The first and last sections, containing the general intro- 
duction and general conclusion (see the Analysis), are re- 
lated to the book as a whole and are made up of explana- 
tions (1:1, 7; 22:6, 16), exhortations (1:3; 22: 7-12), 
promises (1: 7; 22: 7, 12, 16, 20, 21) and benedictions (1: 3; 
Zora). 


140 MATTHEW TWENTY-FOUR AND THE REVELATION 


6 


The middle section, containing the seven periods (see the 
Analysis), is divided into seven parts, the first five of these 
being named in the Revelation and the last two, while not 
named, being made clearly manifest. These parts are 
seven time-periods. The first, covers the whole seven years 
of the reign of the Antichrist; the following five, the suc- 
cessive years which lie within the seven years; and the last, 
the final time, which merges into eternity. The five in- 
termediate periods as recorded are chronological, progres- 
sive and climactic. The themes of the time-period section 
are the gradual decadence of the professing church, the 
increase and final heading up of iniquity under the Anti- 
christ, the coming of Christ for and with His saints, and 
God’s preliminary and final judgments, the righteous being 
rewarded and the unrighteous being punished. 


{i 


The seven time-periods of the middle section, separately 
considered, have, in two instances, neither an introduction 
nor conclusion; in five, have an introduction; and in one, 
have both an introduction and conclusion (see the Analy- 
sis). Where, in this section, there is either an introduction 
or conclusion, it is specially related to the time-period 
with which it is connected. In each case also, it is explan- 
atory of the period, it being the divine portrayal, from a 
heavenly and spiritual standpoint, of its events. The pur- 
pose of the five introductions and one conclusion is to com- 
fort and hearten the saints, by revealing God as above and 
superior to earth’s occurrences, however untoward and 
threatening these may be; first, by showing that He is 
watching over and caring for His saints on earth and that 
He has a glorious heritage and rewarding for them in 


THE EXPOSITION 141 


heaven; and then, by manifesting the fact that, no matter 
how highly evil may exalt itself, it will finally and forever 
be overthrown and destroyed. 


8 


The first of the seven periods, namely, that of the seven 
letters to the seven churches (see the Analysis), describes 
both the inward and outward history of the professing 
church on earth. These letters are to be regarded as pre- 
senting three different views; first, the historic, the seven 
portraying actually, seven Asiatic churches which had exist- 
ence in apostolic times, and thus representatively, the whole 
church of the apostolic period; second, the prophetic, the 
seven portraying the church as it will be found in the seven- 
year period of the Antichrist, in Asia and elsewhere; and 
third, the progressive, the seven portraying the course of 
the church in both of the above periods, from the beginning 
to the end, the first letter representing the commencement 
of the church in those periods and the last one its con- 
clusion. Many interpreters also see in the seven letters a 
portrayal of the course of the church from Pentecost to the 
second advent. But such a deduction must be regarded, 
not as an interpretation, but rather as an application and 
parallelism. In this last aspect, the whole period may be 
divided somewhat as follows: the letter to Ephesus, from 
Pentecost to the end of the apostolic age (33-100 a.p.) ; 
the letter to Smyrna, from the beginning of the post-apos- 
tolic age to Constantine (100-311) ; the letter to Pergamum, 
from Constantine to Pope Gregory (311-590) ; the letter to 
Thyratira, from Pope Gregory to the Reformation (590- 
1517) ; the letter to Sardis, from the Reformation to modern 
missions (1517-1812); the letter to Philadelphia, from 
modern missions to the Antichrist (1812—date unrevealed) ; 


142 MATTHEW TWENTY-FOUR AND THE REVELATION 


and the letter to Laodicea, from the Antichrist to the second 
advent (seven years; dates unrevealed). 


9 


The last of the seven periods, namely, that of the seven _ 
new-things (see the Analysis), describes the things which 
end and then succeed earthly time, and which thus lie, 
finally, within eternity (21: 1-5). These are related to the 
new heaven and new earth (21:1), when God is mak- 
ing all things new (21:5). It is to be noted in this con- 
nection that what the first man Adam lost in the garden of 
Eden (Gen. 3: 22-24), the last Adam secures in the para- 
dise of God (2: 7; 21: 22, 23); and what Eve was denied 
in the garden (Gen. 3: 6, 16), the wife fully and forever 
obtains in heaven (19: 7, 9; 22: 3-5). This period is that 
of the “ages of the ages,’ where each age enfolds the one 
which is coming and unfolds the one which is past. It is 
here that the divine trinity is merged into the divine unity, 
and God “is all in all” (1 Cor. 15: 24-28). And it is 
here that the church enters into, not only infinite glory, but | 
also infinite activity, as kingly co-heirs with the eternally 
regnant Christ (22: 5). 


10 


The remaining five of the seven periods, lying between 
the first one and the last (see the Analysis), have to do 
with time-events. They are all connected —the historic — 
aspect having been fulfilled and the prophetic alone re- 
maining to be fulfilled — with the seven years which imme- 
diately precede the second advent, and thus with the person 
of the Antichrist. This last is the Man of Sin, who exalts. 
himself above all that is called God (2 Thess. 2: 3, 4; Rey. 
13: 1-6), who is the persecutor and destroyer of the saints 


THE EXPOSITION - 143 


(Dan. 9:26; Matt. 24: 15-21; Rev. 12: 15-17; 13: 5-7), 
and who is that destroyer who himself is finally destroyed 
(Dan. 9: 27; Rev. 19:19, 20). The five periods, being 
connected with the Antichrist, have a Palestinian and 
Roman-world setting — lke similar prophecies of Christ 
spoken in the days of His flesh (Matt. 24: 15-20; Mark 
13: 1-37; Luke 17: 20-387; 21: 5-38) —their scenes being 
‘either within or around the Holy Land (7: 4; 10: 5; 11: 1, 
2; 13:1; 16: 16; 17: 9; 18:1, 2). They gather their par- 
ticular significance and importance from the fact that they 
involve the final, earthly destiny of the church, as repre- 
sented by the Jewish and Gentile Christians referred to in 
the record. 


uh 


In the original manuscript of the Revelation, so far as 
anyone knows, no title stood at the head of the book. 
But one was incorporated by the Holy Spirit in the text, 
this being given in the first words written (1:1). This 
title reveals, at once, both the theme and purpose of the 
book, each being connected with the person of Christ, the 
theme having to do with Him as the ever existing One, 
and, therefore, as the One who was, is and is to come 
(1: 4, 7, 8), and the purpose having to do with our behold- 
ing this highly exalted One in His relationship to the 
righteous and wicked, to earth and heaven, and to time 
and eternity (1: 5-8, 11). In respect to this divinely given 
title, several things are to be noted: first, it has no definite 
article preceding it, as the Authorized Version and even 
the Revised would lead us to understand; nor is such to 
be supplied, for the book is not The Revelation, as if there 
were no other, but A Revelation, it being one among many; 
second, the word revelation is in the Greek, apokalupsis, 
which means, an uncovering or unveiling, and, in this sense, 


144 MATTHEW TWENTY-FOUR AND THE REVELATION 


a revelation; and lastly, the uncovering is not primarily of 
things, but of a person, which signifies, whatever things 
may appear in the revelation, that these are to be regarded 
through and in relationship with this person’s personality. 
This last is an important matter, both in respect to the 
interpretation of the book and in regard to putting its 
precepts into practice, as the angel makes clear to John 
when, confusedly, he bows at his feet (19: 10). 


12 


The Greek word tachos (“shortly”), which is found at 
the beginning of the book (1:1), which occurs in it —to- 
gether with another cognate word, tachu — in many places © 
(2: 5,16; 3: 11; 11: 14; 22: 6, 7, 12, 20),,and which appears 
—in the form tachu— finally and most importantly in the 
last chapter (22:20), does not signify “shortly ” or 
‘quickly ” in the sense of an immediate time, but rather, 
the one or the other, whenever the event prophesied shall 
take place, in the sense of haste or speed. In other 
words, it does not appear that the Spirit, by the use of the 
two words noted, intended to teach that the events of the 
Revelation, inclusive of the return of Christ, might take 
place in a day, a week, a month, a year or any immediate 
time — it is to be remembered that nearly two thousand 
years have passed since the book was written — but instead, 
that they should come to pass, whenever they should occur, 
with great rapidity. This is the sense in which the Greek 
words are used elsewhere in the Scripture (Luke 18: 8; 
Acts 12:7; 22:18; Matt. 28:7, 8; Mark 16:8; John 
11: 29; 20: 4), and the only sense in which they may be 
made accordant with the historical facts in the case, 
namely, Christ’s long delay and the equally long post- 
ponement of the events which are connected with His 


THE EXPOSITION 145 


return. For these reasons, it has seemed best, in trans- 
lating the Greek words to which reference has been made, 
to use, not the usual words “ shortly ” and “ quickly,” but 
instead, ‘‘ with speed” and “ speedily,” thus signifying the 
haste and rapidity with which the events described will 
finally be accomplished. 


13 


While the second and future coming of the Lord is 
divided into two parts, the coming for the saints (2 Thess. 
2: 1; 1 Thess. 4: 13-17) and the coming with them (1 Thess. 
3: 18; 2 Thess. 1: 10), it is not to be concluded that a long 
period of time is divinely set between these two portions, 
for if it were, there would be two future comings instead 
of one, which idea is contrary to the Scripture (Matt. 
245799 OU Jann 14: 2:93.12 Cor, 15: 51; 525) Heb. 9: 28; 
‘Rev. 1: 7). The Word states that there is but one coming 
in the future, namely, “the second” (John 14:3; Heb. 
9: 28), and hence, it implies that the process of it is not 
to be a divided and separate but a united and continuous 
one. For the same reason, the coming cannot be, as some 
teach, both premillennial and postmillennial, that is, first, 
a premillennial coming in the person of the Holy Spirit 
and for the purposes of salvation and sanctification, and 
second, a postmillennial coming in the person of Christ, for 
the purpose of resurrection, rapture, judgment and the 
bringing in of things eternal, for in this case, the pre- 
millennial advent would be the second one and the post- 
millennial a third one, which again is contrary to the 
Scripture (John 14:3; Acts 1:11; Heb. 9: 28). In other 
words, whatever one’s prophetic view may be, it must have 
this scriptural characteristic, that it will be found in 
accordance with the Spirit’s declaration to the effect that 
there are but two advents, the first in the past and the 


146 MATTHEW TWENTY-FOUR AND THE REVELATION 


second in the future; and also it must have this further 
scriptural characteristic, that 1t will present the thought, 
in respect to the second coming, of its being instantaneous 
in time and continuous in process (Matt. 24: 27-30; 1 
Cor, 15% 51,°52). . 

14 


The answer which is commonly made to the above 
reasoning is to the effect that distinctly different words are 
used in the Greek to signify Christ’s coming for His saints 
and His coming with them, these words being, first, 
parousia, and second, apokalupsis and epiphaneia. - It is 
declared that parousia, which means presence, implies the 
coming for, and that apokalupsis, which means disclosure, 
and epiphaneia, which means manifestation, signify the 
coming with. It is probable that such an etymological and 
scriptural distinction is to be recognized, the first word 
applying to the beginning of the advent and the other two 
words, to the ending of it. But the teaching which is based 
upon this distinction, to the effect that a considerable space 
of time must necessarily lie between the two events because 
they are described by different words, would be difficult to 
maintain. Indeed, the testimony of Scripture, in passages 
where the words occur, seem to point definitely in an oppo- 
site direction; for‘it is a fact that the same descriptive 
statements are made concerning each of the three words, as 
follows: parousia, Matt. 24: 3, 27, 37, 39; 1 Cor. 15: 23; 1 
Thess: 2: 1933s 1385, 4:15; (5° 23-5 29 neseie 2 a) gee 
5:7; 8; 2 Pet 1: 16; 3: 4, 12:1 John’ 31283 apokalaose. 
Rom, 8:.193)1 Cor. 127: Gali 1) 12.02. ess sa ee 
1: 7; 13: 4, 18; Rev. 1:1; and epiphaneia, 2 Thess. 2: 8; 1 
Tim, 6:14; 2 Tim. 1: 10;/4:1,°8; Titus 2: 135 "This siaae 
case, therefore, where we may conclude that the well known 
mathematical axiom, namely, that ‘“ things which are equal 
to the same thing, are equal to one another,” has a scrip- 


THE EXPOSITION 147 


tural application; for, if two similar and connected events 
in Scripture are described by the same language, then we 
must conclude that the two are essentially one. The criti- 
cism noted, therefore, does not appear to fulfill its claim. 
Indeed, its opposite seems to be true, namely, that the 
words used indicate that the coming of Christ and His 
appearing are inseparably united in time. (See the Greek 
of 2 Thess. 2: 8, where emiphaneia and parousia are identi- 
fied, both in time and event). 


15 


The above conclusions seem to forbid the thought held 
and presented by many premillennial teachers that the 
rapture of the saints at the coming of Christ will be a 
secret one. Such teachers say that the Lord, when He 
returns, will silently and unobservantly convey His people 
out of the world and into heaven, and that this will be done 
in such a hidden manner that persons on earth will not 
know that any remarkable event has occurred, except as 
they may surmise this through the absence of those who 
have been called away; they further declare that affairs on 
earth will go on then much as usual, except for the increase 
of iniquity, and this for, at least, the seven years of the 
Antichrist, until, at last, Christ returns with those whom 
before He took away, this portion of the coming to be 
visible and known to all the world. There is, of course, no 
objection to such a prophetic scheme, provided it has the 
support of Scripture. But this does not appear to be the 
case. For in each passage where a description is given of the 
events connected with the coming of Christ for and with His 
saints, there are details presented which suggest openness 
and not secrecy, manifestation and not concealment. In 
Matt. 24:27 the coming is likened to a lightning flash 


148 MATTHEW TWENTY-FOUR AND THE REVELATION 


“which cometh out of the east and shineth even unto the 
west.” In 1 Cor. 15: 52, the advent is said to take place at 
the sounding of “ the last trump.” In 1 Thess. 4: 16 it is 
stated that the Lord, when He comes, will descend from 
heaven “ with a shout, with the voice of the archangel, and 
with the trump of God.” And here in Rev. 1: 7, it is de- 
clared, in connection with our being made kings and priests 
unto God and the Father, that Christ will come “ with 
clouds,” and that “every eye shall see him.” ‘There is no 
intimation in such phraseology that the advent is to take 
place in an unseen and unknown manner. ‘The intimation, 
on the contrary, is that of visibility and publicity. 


16 


It is stated in the first chapter that the Revelation was 
given by Christ to John upon “the Lord’s day” (1: 10); 
and it is generally taken for granted that this phrase sig- 
nifies that John’s experience took place upon the first day 
of the week. But it is doubtful if this was what the Spirit 
meant to imply by the use of the phrase. It is grammati- 
cally manifest that the words, the Lord’s day, are only 
another form of the words, the day of the Lord, the chief 
difference between the two phrases in the Greek being one 
of verbal emphasis. It is evident, therefore, that the one 
phrase, scripturally speaking, is the equivalent of the other. 
Since this is the case, it follows that the meaning conveyed 
by the words, ‘the Lord’s day,” is to be found by con- 
sidering the meaning which the Spirit has attached to the 
more frequently occurring words, “ the day of the Lord.” 
Approaching the subject from this standpoint, we find that 
that day is to be one of judgment (Isa. 2: 10-22; Zeph. 
1: 7, 8), destruction (Isa. 18: 6-11; Joel 1:15; 1 Thess. 
5: 1-8), vengeance (Jer. 46: 10), wrath (Ezek. 7: 12-19), 


THE EXPOSITION 149 


battle (Ezek. 30: 1-4), darkness (Joel 2: 1-11; Amos 
5: 18-20), roaring (Joel 3: 11-16), distress (Zeph. 1: 14— 
18), captivity (Zech. 14: 1, 2), apostasy (2 Thess. 2: 2-4), 
and burning (2 Pet. 3: 10-13). When now, one comes to 
consider the setting of these passages, one discovers that the 
day of the Lord, and thus also the Lord’s day, is the day of 
God’s vengeance upon sinful men, preparatory to His estab- 
lishing millennial blessedness, and finally, the new heavens 
and earth. This brings us to the conclusion that Revela- 
tion 1: 10 signifies that John was brought into the Spirit 
in order that he might see, through visions and revelations, 
judgment-scenes which were to characterize the day of the 
Lord, and hence, in order, subsequently, that he might 
portray to the church the events of that period. The pro- 
phetic portion of the Revelation, therefore, has to do pre- 
eminently with the yet future Lord’s day period of time, 
this period beginning with the revelation of the Antichrist 
(6: 1-8) and reaching its climax and end with his destruc- 
tion (19: 11-21). In other words, the revelation first 
made, largely in the Old Testament and somewhat’ in the 
New, was to the effect that the day of vengeance would be 
the day of Jehovah; and the revelation now made, in this 
place alone, is to the effect that this day is the day, that 
is, one which, above all others, is important in respect to 
the interests and destinies of men. The Germans, uncon- 
sciously, anticipated prophetic truth and named their day 
of long planned battle against the nations and their antici- 
pated conquest over them, “ Der Tag.” But, in the real 
sense, The Day lies in the future; and it is none other than 
the day of God Almighty (Joel 3: 9-17; 2 Peter 3: 10-13). 
If the above reasoning concerning the ‘ Lord’s Day” is 
correct, it is to be noted that the historical view of prophecy 
— which makes the prophecies of the Revelation a pro- 
gressive description of the events of the present dispensa- 


150 MATTHEW TWENTY-FOUR AND THE REVELATION 


tion — while it establishes interesting parallelisms, may not 
be recognized as a true interpretation, for in the case men- 
tioned the Lord’s day period is entirely a future one, 
namely, the seven years of the Antichrist. 


17 


The introduction to the first time period, namely, that 
of the seven letters, begins in the first chapter at the ninth 
verse and ends in the same chapter at the twentieth verse 
(1: 9-20; see the Analysis). A glance at this passage will — 
reveal the fact that it contains and presents a vision of 
the ascended and glorified Christ (1: 12-16). It was a 
wonderful expression of divine compassion for this vision 
to be granted at this particular place. The Revelation 
contains many a long, dark and fearsome passage of 
prophesied earthly experience. But before these are seen, 
this unveiling of the heavenly, regnant Christ is given to 
us. Nothing could have been more comforting and heart- 
ening than this. To see Him who is invisible, under any 
circumstances, is to receive strength for endurance; and 
this is particularly true when the soul is hard pressed and 
great issues are at stake (Heb. 11:27). It is to be 
kept in mind that the days in view will demand strength 
of a particular kind and in a special measure. Hence, the 
Lord makes much of the quality of endurance in His 
prophetic utterances (Matt. 24: 13; Mark 13: 13); and the 
Spirit does likewise in the letters to the seven churches 
(2: 7,11, 17, 26; 3: 5, 12, 21), and at the close of the Revel- 
ation (21:7). Here in this first chapter, therefore, Christ 
anticipates the need of the saints and seeks to fortify them 
against fear, discouragement and declension; and He does 
this in the most effective way possible by portraying Him- 
self in all His beauty and majesty as Son of Man and Son 


THE EXPOSITION 151 


of God. Through the revelation given, He shows Himself 
to His saints as the One who is the High Priest of His 
people, who abides in the holiest place and who stands in 
the midst of the golden lampstands (1: 18-20); and by 
doing this, He gives to them strong assurance, whatever 
may take place, that He will never cease His tender watch 
and care over their lives. It is such a Christ as this who 
is over and in and through the whole of the Revelation. 
It is plain, then, that all that any saint will have to do in 
order to obtain victory, when the tribulation has come and 
its sorrows threaten to overwhelm, is to look up and “ see 
Jesus,” even as He is here revealed. 


18 


The second chapter begins the first time-period, namely, 
that of the seven letters; (see the Analysis). This period 
in its future aspect covers, as we believe, the time of the 
Antichrist, and presents certain peculiar features which will 
characterize that time. Amongst these features, it is to be 
noted that the salvation spoken of in the letters to the 
seven churches (2: 1 to 3: 22), as is the case in the twenty- 
fourth chapter of Matthew and the thirteenth of Mark, is 
set forth as being made dependent upon works. The 
promise in Matthew and Mark is given to the one who 
endures (Matt. 24: 13; Mark 13: 13); and the promises in 
the seven letters, to those who overcome (2: 7, 11, 17, 26; 
3: 5,12,21). We may be sure that this fact does not imply 
that here work displaces faith, but rather, that it is supple- 
mentary to it and is the outward manifestation of it. 
Nevertheless, the spiritual teaching expressed by the em- 
phasis which is thus laid upon work is most suggestive and 
important. The time in view is one of stress and strain, 
wherein men’s souls will be tried as never in the past 


152 MATTHEW TWENTY-FOUR AND THE REVELATION 


(Matt. 24: 21, 22). False Christs will arise, claiming the 
worship of each and all, and false prophets will stand forth, 
pointing to paths of easy life and service in escape from 
tribulation and suffering (Matt. 24: 24; Rev. 13: 1-18). 
Thus the time will be one wherein great issues will hang 
in the balance in respect to what men will choose and do. 
Under these conditions, works will suddenly become all- 
important. Hence, it will come to pass that endurance 
and overcoming will be the efficient cause of “ salvation,” 
that is, spiritual deliverance from earthly evil. All this 
gives point to the word which occurs later in the Revela- 
tion: “They overcame him by blood of the Lamb, and by 
the word of their testimony; and they loved not their lives 
unto the death.” (12: 11). 


19 


If it is true that the seven letters to the seven churches 
(2: 1-3; 22) are to be regarded, in one aspect of the pro- 
phetic view, as setting forth the progressive history of the 
church on earth during the days of the Antichrist (see 
Paragraph 8), then it is a fact that all of the seven letters, 
when they will be in process of fulfillment, will have to run 
their full course before the Lord may come.. It is neces- 
sarily the case, therefore, that the saints who will then be 
living will look for His return through the unfolding of the 
events of which the letters speak. It follows from this 
that the saints of these times will not be able to look mo- 
mentarily for the return of Christ until the major portion 
of the prophecies of the letters has been fulfilled. These 
saints may regard the coming, during the whole of the 
period, as ever impending and rapidly nearing; but, mani- 
festly, there is no possibility of their conceiving of it as an 
event which may take place at any instant until the time 


THE EXPOSITION * 153 


of the last of the seven letters, namely, the Laodicean, has 
been reached. At that time, Christians will know that 
there is no other church period to follow, the Laodicean 
being the last; and thus in that era, they may look ex- 
pectantly, confidently, and finally, momentarily for the 
appearing (2: 10, 16, 25; 3: 11, 20; Matt. 24: 32, 33; Luke 
21: 28-32). 


20 


This view of the seven letters brings them into harmony 
with all other portions of Scripture which deal with the 
same subject; and, apparently, it is the only one which 
does. This is especially true of the twenty-fourth chapter 
of Matthew, which may be considered as both the divine 
mould and explanation of all prophetic utterances. In this 
chapter, be it noted, Christ was speaking, not simply to 
Jews, but also to Christian Jews, that is, to those who were 
then believers and who, a little later at Pentecost, were to 
be baptized into the body of Christ, and who, as such, 
represented such Christians as should in the last days 
succeed and be like them; and it was to these that 
He said that they should see the abomination of desola- 
tion stand in the holy place (Matt. 24:15); that they 
should experience “tribulation” and “great tribula- 
tion” (Matt. 24:9, 21); that they should hear of false 
Christs (Matt. 24: 25); that they should see the sun dark- 
ened, the moon not giving its light and the stars falling 
from heaven (Matt. 24: 29); and finally, that they were 
to know, when they saw all these things, that Christ was 
at the doors (Matt. 24: 33). And it was to such disciples, 
who would have already seen such signs, and only to such, 
that He gave the command to watch momentarily 
(Matt. 24: 42-44; Mark 13: 33-37; Luke 21: 34-36). In 
other words, the twenty-fourth chapter of Matthew 


154 MATTHEW TWENTY-FOUR AND THE REVELATION 


makes it plain—as do the thirteenth of Mark, the 
seventeenth of Luke, the twenty-first of Luke and the 
major portion of the book of the Revelation — that 
momentary watching may only become true when the 
prophesied events of Antichrist, tribulation and heavenly 
portents have been fulfilled. Up to that time, as set forth 
by Christ, Peter, James and Paul, the saints are exhorted 
constantly, but patiently to look upward and forward, wait- 
ing for the completion of God’s purposes and through this, 
for the presence and appearing of the Lord (Luke 21:19, 
25-28; 2 Pet. 3: 8-15; 1 Thess. 1: 2, 3; Heb. 10: 23-25, 36, 
37; Jas. 5: 7, 8). It is to be observed, in this connection, 
that there is not an exhortation in Paul’s Epistles to look 
for Christ’s advent as an event to be momentarily expected. 
Such exhortations are only found in the Gospels (Matt. 
24: 42; Mark 13: 32-37; Luke 21: 36) and in the Revela- 
tion (16: 15); and in these places their application is one 
that is subsequent to the fulfillment of prophesied signs 
(Matt. 24: 29, 30; Mark 13: 26-29; Luke 21: 25-31; Rev. 
16: 7-14). 
21 

In the light of the above statements, it is clear that the 
attitude of the New Testament saints in respect to the 
second coming of Christ is exactly what that of the Old 
Testament saints was in respect to the first. In the 
Old Testament period the following things were true: 
first, the time of the coming was known to God; 
second, its moment of fulfillment was pre-determined 
by Him; third, this time, being unrevealed, was not 
known to men; fourth, certain events, from time to time, 
were revealed which had to be brought to pass, and which, 
as they took place, became signs that the advent was 
drawing near; fifth, each generation of saints, in view of 


THE EXPOSITION 155 


no revelation to the contrary, could hope that these proph- 
esied events would occur in its time; sixth, there came a 
generation, at last, which could confidently believe, because 
of recognized signs, that all intermediate events had been 
fulfilled, and hence, this generation could momentarily 
look for the advent; and finally, in the time known unto 
God from the beginning — what Paul calls the “ fulness of 
time” (Gal. 4: 4) —the coming took place. And, state- 
ment by statement, it appears true that such is and will be 
the experience of the church as related to the second advent. 
It follows from this—the time of the coming being pre- 
determined and fixed by God — that we may not, as is so 
often said in sermon and prayer, “ hasten the coming of the 
Lord.” We may hasten toward it, but not it toward us 
(2 Pet. 3:12 R. V.). Our attitude then, is to be this; we 
are to occupy till Christ comes (Luke 19: 13), being assured 
that the ‘times and seasons” are in the authority of the 
Father (Acts 1:7) and being certain that He will, “in 
his own times,”’ show who is the blessed and only Poten- 
tate, the King of kings and Lord of lords (1 Tim. 6: 15). 
It is instructive to note, in connection with these thoughts, 
that the expression frequently used by premillennialists, 
namely, “If the Lord tarries,” is not to be found in the 
Scripture. The scriptural phrase is, “If the Lord will ” 
(Jas. 4: 13-15), which is a broader term and does not 
suggest immediacy in time. 


22 


It is to be kept in mind that the seven churches (2: 1 to 
3:21), while having a historical fulfillment, represent 
Christendom as it is to be during the iast years of this 
dispensation, that is, during the seven year period of the 
Antichrist. With this in view, and also, with their pro- 


156 MATTHEW TWENTY-FOUR AND THE REVELATION 


eressive feature in mind, we may see, from the descriptions 
which the Holy Spirit gives, that the development which 
will then take place, will have two aspects, the outward and 
inward, and that these will be diametrically opposite to 
each other. Outwardly, the church will begin in poverty 
(2: 2, 9), and will end in wealth (3:17); inwardly, it will 
begin in fidelity (2:2), and end in apostasy (3: 15-18). 
All through, it is evident, there is a remnant of faithful 
and devoted souls, who love and will not deny their Lord 
(2: 2, 3; 3: 19-21). But the spiritual declension, in spite 
of carnal prosperity, is steady, and at last, it becomes com- 
plete. The final scene is pathetic beyond description: the 
Lord, who was seen in the first church, walking within it 
and rejoicing over the works, labor and patience of His 
people (2: 1-3), is seen in the last church, standing with- 
out, knocking upon the door, seeking entrance, calling, not 
to the church at large but to some given individual in it, 
and promising, if permitted, to come in and have fellow- 
ship with that “ man,” whoever he may be (3: 20). Those 
who have anointed eyes (3: 18) will not fail to discern that 
the course of the professing church, in present times, is 
setting in such a direction as is thus described. Wealth and 
intellectualism are doing their deadly work, and modernism 
is fast bringing to pass a condition of things, where, in a 
sad repetition of spiritual history, the children of God will 
be called upon to behold a temple magnifical, but with the 
Son of God standing without and saying, “ Behold, your 
house is left unto you desolate”? (Matt. 23: 38). 


23 


As an indication that the seven churches of the apostolic 
time did not altogether fulfill the prophecies of the letters 
addressed to them, and hence, that other churches of a 


THE EXPOSITION 157 


future time — and this time immediately preceding Christ’s 
coming — must do this, the following facts are to be noted: 
First, there is no historical evidence that there was in the 
past a church at Thyatira, Tertullianus (160-230 a.p.) and 
Epiphanius (310-403 a.p) affirming that there was none; 
which, if it is true, means that this particular church must 
yet be established in order that the prophecy spoken of it 
may be brought to pass. Second, there is no proof, either 
in the Scripture or in the patristic writings, to the effect 
that all of the prophecies concerning the six remaining 
churches were fulfilled, that is, literally and in detail; which 
implies that the experiences prophesied in the letters to 
those churches are to have another and more exact ful- 
filment in the days to come. And third, it is manifest that 
certain divine warnings given in the letters to the churches, 
which were to be made effective if certain spiritual con- 
ditions were to remain, were never, in spite of the con- 
tinuance of these conditions, brought to pass; which un- 
doubtedly indicates that the warnings were given to the 
apostolic churches in a representative manner, that is, to 
them as representing other churches like them which should 
have existence at a later time and in such conditions as 
would make possible the bringing to pass of every warning 
which had been uttered. As an illustration of this last, 
the verses 2:5, 16, 25; 3:3, 11 may be cited. In these 
utterances, the churches were urged to hold fast what they 
had till Christ should come; were exhorted to repent lest 
He should come; and were warned, if they did not repent 
and hold fast, that He would come speedily and in punish- 
ment against them. The churches did not repent and hold 
fast, but declined steadily and utterly. And yet, Christ 
did not come, and His judgments did not fall. There can 
be but one explanation of these facts. It is not that 
Christ’s warnings meant nothing; nor that He proved faith- 


158 MATTHEW TWENTY-FOUR AND THE REVELATION 


less to His word; it is this rather, that He was looking 
forward — as was the case when He uttered the prophecy 
of Matthew twenty-four —to a future time when similar 
conditions should exist and His warnings and pledged word 
would be wholly and exactly fulfilled. 


24 


The implication of the above is— and we do not shrink 
from this understanding of our words — that there is likely 
to be a readjustment in the Near East which will reéstablish 
old-time conditions in Asia Minor, both physically and 
ecclesiastically. If one had said this from a prophetic 
standpoint — as one did say it — twenty, or even ten years 
ago, there would have been little evidence of such a thing 
being brought to pass. But within the last five years the 
prophetical and historical lines have been rapidly con- 
verging, so that it is easier to believe now than it was 
before that great developments in the historic places of 
the Near East may yet take place. With the Turks largely 
driven back into Asia; with the Grecians pushing eastward; 
with the British holding open the water courses between 
the Mediterranean and the Black Sea; and with both the 
British and Americans, equipped with their jimitless wealth 
and proverbial capability and activity, entering into all of 
these places for commercial purposes, it is not difficult to 
imagine that the old world is destined to become a new 
one. Ancient cities in Asia Minor may thus spring up, as 
it were, in a day and night; and instead of Smyrna being 
the only existing one of the seven cities spoken of in the 
Scripture, we may suddenly see the six others, rebuilt and 
revitalized, and with a greatness which the past never knew. 
In such a case, there may once more be within these cities 
seven churches, with the whole number fulfilling, at last, 


THE EXPOSITION 159 


all that the seven letters prophesied concerning them. It 
is to be remembered, however, that it is not necessary for 
these surmises to be brought to pass in order to fulfill what 
the seven letters foretell. They speak of a church which 
was, as representing a church which is to be; and in such a 
prophetic utterance the essential part of the matter is, not 
the physical setting, but the spiritual content. And what- 
ever the physical outcome, this spiritual element will re- 
main. It may be concluded, therefore, that the seven 
letters portray with accuracy the spiritual condition of the 
church in the last days; and also, it may be believed 
that, not only their promises, but also their warnings will 
then, literally and in detail, be accomplished. 


25 


The phrase in 3: 10, “I also will keep thee from the hour 
of temptation, which shall come upon all the world,” is 
reminiscent of the verse in Luke 21: 36. Each refers to 
the great tribulation; the same portion of it, that is, the 
close of the latter half; and the same spiritual experience 
in it, namely, of being kept, not from, but out of —in the 
sense of out of the midst of —the trials of that time. The 
word “ from,” in 3: 10 is not apo but ek; and the thought 
is that those who will guard the word of Christ’s patience, 
or endurance (see the Literal Translation), will be given 
strength to overcome in the midst of the persecutions which 
are then taking place and which are to spread through the 
whole inhabited earth, this last phrase indicating that the 
time referred to is when the tribulation is about to reach 
its utmost intensity and extensity. It will be seen that this 
view is consistent with the progressive idea contained in 
the seven letters, which has been more than once referred 
to, the Philadelphian church being next to the last in the 


160 MATTHEW TWENTY-FOUR AND THE REVELATION 


series of churches (3: 7-13), the Laodicean being the last 
(3: 14-22), and the periods of the two churches bringing 
to pass the time when all things foretold will reach their 
climax; (3: 10; 11: 1-13). ) 


26 


The fourth and fifth chapters constitute the introduction 
to the second time-period, namely, that of the seven seals; 
(see the Analysis). They are to be read, in spite of the 
chapter division, as one, and are to be thus considered. © 
This introduction presents a foreview of the period with 
which it is connected, that is, it looks upon and speaks 
about the things which are to come to pass during the seal 
period, and this, from a distinctly divine and heavenly 
standpoint. It thus gives us to see, not so much earthly 
movements — these being afterwards described under the 
successive seals—as those which are above the earth, 
though corresponding with the events upon the earth which 
are then taking place. The introduction, therefore, covers 
the seal period, but does not go beyond it. And what is 
true concerning this introduction, as related to its period, 
is true of the other introductions, as related to their periods. 
Thus it will be seen that the scheme of the whole book of 
the Revelation is one of introduction and then, of period; of 
heavenly view and then, of earthly; and, largely, of the 
spiritual and then, of the physical (see the Analysis). 


27 


As was the case with the general introduction (1: 1-8), 
so now it is with this special one (4: 1 to 5: 14). In the 
general introduction, there was a vision of Christ which re- 
lated itself to the whole book. In this special one, there is 
a vision of Him as related to this particular period of the 


THE EXPOSITION 161 


book, namely, that of the seven seals (see the Analysis). 
And the purpose of each vision is the same. In respect to 
all of the seven periods, the Christian’s need is to see a 
divine Watcher, standing in heaven and ruling over earth’s 
events. In respect to the seal period, which describes the 
rise and progress of the Antichrist, the need is to see this 
Watcher seated upon His throne, receiving the adoration of 
all the heavenly host, and possessing the measureless power 
of deity (4: 2-11; 5: 9-14). As related to the seal period, 
it is to be kept in mind that the seven seals open the way to 
the revelation of the Antichrist, his devastating wars, the 
sufferings which this time will bring upon men, including 
Christians, and finally, God’s preliminary judgments upon 
the workers of iniquity. The spiritual need of the saints of 
those days, therefore, will be to have the assurance that 
God’s great High Priest is, not only amongst the golden 
lampstands and ever keeping their lights burning (1: 12, 
20), but also, is enthroned in power as God over all (4: 1-8, 
6-11; 5: 1-14). The introduction to the seven seals gives 
this. And because of it, the saints on earth, while the na- 
tions are being tossed to and fro in their distress like a 
surging sea, will be able, by faith and through this revela- 
tion, to look up, to see a throne, to discover that it is im- 
movably settled upon a sea of glass, to behold One there 
who has about His throne a rainbow — betokening a cove- 
nanted peace for those who put their trust in Him (4: 2-6) 
— and thus to gaze upon the great Priest-King, blessedly 
ministrant and triumphantly regnant. What heart-rest, in 
troublous times, such a vision will give may be imagined! 


28 


Whatever the four living creatures and the four and 
twenty elders spoken of in the fourth and fifth chapters 
are, it is clear that they are not mere symbols (4: 4-11; 


162 MATTHEW TWENTY-FOUR AND THE REVELATION 


5: 8-10). They are, according to the Scripture, created 
beings, who have life, energy and power. As for the four 
living creatures, the Authorized Version has led to a mis- 
conception by using for them the name, “ beasts,” which 
word applies to the Antichrist and the false prophet (11: 7; 
13: 1, 11; 16: 13;:17: 8; 19: 19; 20: 10), but not to these. 
The Revised Version has corrected this misnaming by using 
the words; “ living creatures,” and this term at once indi- 
cates the reality and activity of these beings. For other 
reasons, a similar conclusion may be reached concerning 
the four and twenty elders. All of these have. their 
separate and individual positions before God; they are 
above the angels in place and power; and they are the 
servants of the divine will in many and special particulars. 
It is to be noticed, however, that the four living creatures 
and the four and twenty elders are not the same in their 
standing and relationship. One difference is that the living 
creatures are in the midst of the throne (4: 6), and the four 
and twenty elders are only about the throne, (4: 4). In ad- . 
dition to this, the living creatures have larger powers than 
the four and twenty elders, they being the executors of. 
God’s will in a particular and exclusive sense (6: 1, 3, 5, 
7; 15: 7). The two companies, however, are closely united 
in worship, each joining with the other in adoring God and 
in ascribing praise to Him and the Lamb (4: 6-11; 5: 7-10, 
14; 11: 16-18). It appears, then, that the four living 
creatures have to do with God’s governmental affairs (6: 1, 
3, 5, 7; 7:11; 14: 3; 15: 7), and also, that both they and 
the four and twenty elders represent the redeemed of all 
times and places (4:9; 5: 6-10, 14; 19: 4-7). As to this 
last, some interpreters hold that the four and twenty elders 
stand for the Old Testament saints and the four living 
creatures for the New; while others hold that the four and 
twenty elders represent the church on earth and the four 


THE EXPOSITION 163 


living creatures, the church in heaven. As between these 
two interpretations, it is difficult to reach a positive con- 
clusion, though not a lttle may be said in favor of the 
latter view. 


29 


It would seem, both from the standpoint of the Greek 
word used and from that of the description given, that the 
word “ book,” which occurs in 5:7, should be translated 
and thought of, not as a modern volume, but as an ancient 
scroll, The word in the Greek is biblion. This is derived 
from the word bzblos. This last word is properly the inner 
bark of the papyrus plant, from which the sheets for writ- 
ing were made. The word biblion, therefore, presents, in- 
herently, the idea of a papyrus book, which anciently was 
a roll or scroll. In addition, the book was sealed with 


| _ seven seals (5:1, 2). This suggests a scroll such as, at the 


time of John, was used in the law courts. It is to be 
observed that it is probable that the punctuation of the 
Authorized Version in 5:1 is misleading. It reads there, 
“A book written within and on the backside, sealed with 
seven seals; which indicates that the writing of the book 
was within and without, and which does not specify 
where the seals were.” It is likely that the punctuation 
should be, “A book written within; and on the backside 
sealed with seven seals’; which indicates that the writing 
of the book was within and that the seals were placed with- 
out. If the ancient custom of sealing was in mind, we may 
understand that the seven seals were placed equidistantly 
along the back and length of the roll, thus binding the 
whole together and hiding all of the writing within, and 
thus making it possible for the seals to be successively 
broken. There is much difference of opinion as to what 
the contents of the scroll were and what the whole scroll 


164. MATTHEW TWENTY-FOUR AND THE REVELATION 


symbolized. We judge, however, from what follows in 
chapters four and five and from parallel passages in the 
Old Testament, that the scroll contained a record of the 
forthcoming judgments of God, and that the whole signified, 
through these judgments, that the sovereignty of Christ 
and His redeemed saints was about to be established and 
maintained (4: 7-10; 5:1, 8, 5, 7, 9, 12). As related to 
the word “ book ”’, it is well to state that there are three 
Greek words in the Revelation which are translated by this 
word. The first of these is biblos, which means a scroll 
and is used in the following places: 3:5; 13:8; 17:8; 
20: 12, 15; 22:19. The second is bzblion, which is a dimin- 
utive of biblos, means a small scroll and is used in the fol- 
lowing ‘places: 1:11; 5:1) 2;3,"4)-5, 7 8) 9; 2lv ioe 
9, 10, 18, 19. And the third is bibliaridion, which is a 
diminutive of biblion, means a little scroll, and is used in 
the following places: 10: 2, 8, 9, 10. 


30 


The word, “‘ Lamb,” which is introduced in the fifth and 
sixth chapter (5: 6, 8, 12; 6:1, 16), is a most interesting 
one. There are three words in the Greek which signify a 
lamb; the first, amnos, the second, arén, and the third, 
arnion. The first of these words is a primitive one, meaning 
simply a lamb, and is used in the New Testament four times 
(John 1:29, 36; Acts 8:32; 1 Pet. 1:19); the second, 
means a male lamb, and is used once (Luke 10: 3); the 
third, is a diminutive of the second, meaning a little male 
lamb, or a lambkin, and is used thirty times (John 21: 15; 
Rev...5:'6}°8, 12)'13} 6:'1, 163.720, 40 al 74 ea ee 
11; 14: 1, 4, 4, 10; 15: 3; 17: 14, 14; 19: 7, 9; 21: 9, 14, 22, 
23, 27; 22:1, 3). It will be seen by the references last. 
given that this lambkin word, with one exception, is only 


THE EXPOSITION 165 


found in the Revelation; and it will also be seen that in 
this book no other word for lamb finds place. There is, of 
course, a reason for this. And it seems to be found in con- 
nection with the following considerations. The Revelation 
sets forth Jesus as the coming One. All through its pages, 
He is manifested as the One who is about to enter into His 
recompense of glory, when He will be seen by “ every eye ”’ 
(1: 7), and will be acknowledged by ‘‘ every tongue ”’ (Phil. 
2: 9-11; Rev. 15: 3; 17: 14; 19: 16). This is the joy which 
was set before Christ (Heb. 12: 2), and for which He has 
waited (1 Cor. 15: 25; Heb. 10:13). Above all, it is the 
supremely anticipated rapture which God, the Father, has 
had in mind, when He will demonstrate beyond question 
and for all eternity the infinite fact that His Christ is the 
blessed and only Potentate, the King of kings and Lord of 
lords (Heb. 1: 13; 1 Tim. 6: 15), and when He will crown 
Him with the glory and honor which are His most just due 
(Heb. 2:9; 2 Thess. 1: 7-10; Rev. 19:12). With such 
thoughts in mind the Holy Spirit, in writing the Revela- 
tion, evidently seeks for a word which will express what 
Christ is in the Father’s view. And manifestly, He finds it 
in this diminutive word, arnion, or male lambkin. For the 
word signifies that Christ is the destined male head of the 
flock; that He is spotlessly clean and innocently righteous; 
that He became the Lion of the tribe of Judah by being 
the yielding, suffering and dying Lamb of God; and, in 
consequence, that He is and ever will be the Son of the 
Father’s tender love. All this, and much more, is expressed 
by God calling Christ in this book of consummation and 
compensation His precious “ lambkin.” 


166 MATTHEW TWENTY-FOUR AND THE REVELATION 


31 


It is a terrible commentary upon humankind, as evidenced 
by the fifth chapter, that only one man, the Man Christ 
Jesus, has ever been found worthy to execute judgment. 
All other men have been under judgment, and, therefore, 
have not been fitted to act as judges. This is the meaning 
of the word, “ And I wept much, because no man was found 
worthy to open and to read the book, neither to look 
thereon. And one of the elders saith unto me; weep not; 
behold the Lion of the tribe of Judah, the Root of David, 
hath prevailed to open the book and to loose the seven 
seals thereof”? (5:4, 5). The Lamb, and He alone then, 
may break the seven seals of the scroll which contains the 
judgments of God; and in the vision which follows the 
above words, He does so, one by one. When we think of 
Jesus, the Man, we think of Bethlehem, Galilee, Judea, and 
the hill outside of Jerusalem, remembering His humility, 
gentleness, grace and sacrifice, and it is difficult to conceive 
of Him as otherwise. But “this same Jesus” will yet sit 
on the throne of judgment; His eyes one day will flash with 
fire; and the word of the law will, at last, proceed out of 
His mouth. How surprised arrogant men, who have de- 
spised the Nazarene, will be in that day! There is no 
word in the Scripture more terrible than that which is found 
in Paul’s sermon at Athens: “ He hath appointed a day in 
which he will judge the world in righteousness by the man 
whom he hath ordained” (Acts 17:31). Well did the 
Psalmist say, ‘‘ Kiss the son, lest he be angry, and ye perish 
in the way, for his wrath will soon be kindled. Blessed are 
all they that take refuge in him” (Ps. 2:12 R. V.). 


THE EXPOSITION 167 


32 


There is a difference, as set forth in chapter four, be- 
tween the praise given by the four living creatures and 
that offered by the four and twenty elders. In each case, 
the thanksgiving is presented in the presence of Christ, 
before the throne, in the spirit of worship, and for the pur- 
pose of glorifying the Holy Name (4: 8-11). But the four 
and twenty elders praise God for what He has done (4: 11), 
and the four living creatures, for what He is (4:8). This 
distinction, we may well believe, is not an accident; and, 
not being this, it is highly significant. It is to be remem- 
bered that the four and twenty elders are near and about 
the throne, but not on it (4: 4); while the four living crea- 
tures are not only about the throne, but also in the midst 
of it (4:6). In other words, however close the four and 
twenty elders are, the four living creatures are closer; and 
however high the four and twenty elders are, the four 
living creatures are higher. We may not know why, but 
the fact remains that God has given the four living crea- 
tures, as compared with the four and twenty elders, a 
peculiarly near and exalted position. And this, no doubt, 
is the explanation of the difference in the praise which is 
offered. It is a great thing to give God thanks for all His 
works, and thus to ascribe to Him “ glory and honor and 
power” (4:11). But it is a greater thing to offer Him the 
heart’s adoration simply for what He is, and to worship 
Him in the unadorned and yet infinitely significant words, 
“ Holy, holy, holy, Lord God Almighty, which was, and is, 
and is to come” (4:8). And as a practical lesson from 
this, may we not discover here the secret why our praises 
often fail? If we thank God for what He does, the day 
we do not understand His will and way our praise is likely 
to die away. But if we thank Him for what He is, 


168 MATTHEW TWENTY-FOUR AND THE REVELATION 


whether or not we understand Him, we shall always praise 
Him, since He ever is, and his power and love never change. 
Let us remember, however, that one has to stand, spiritually 
speaking, not simply before the throne, but actually on it, 
to voice such unaffected and undying praise as this. 


Do 


The “ Hallelujah Chorus,” in spite of Handel and great 
musical festivals, has never yet been sung. But it will 
be sung, in heaven. And here, in the fifth chapter, is the 
description of it, at the close of the introduction to the 
period of the seven seals (5: 8-14). God, according to the 
record, has announced in heaven that there is One who is 
worthy to open the scroll and to loose the seven seals 
thereof; and He has given the hosts in heaven to see a 
Lamb, having seven horns, betokening His perfect strength, 
and seven eyes, betokening His perfect wisdom; and thus 
the great discovery has been made that the Lion of the tribe 
of Judah is none other than the Lamb of Calvary’s cross. 
At this, the four living creatures and four and twenty elders 
fall down and worship, singing their new song, which is 
that of redeeming love; whereat myriads of angels take up 
the praise, the voice of thanksgiving spreading outward 
until it reaches the farthest ranks of the angelic company; 
whereupon, every creature which is in heaven, and on earth, 
and under the earth, and such as are in the sea, and all 
that are in them, cry out in the ecstasy of their adoration, 
ascribing blessing and honor and glory and power to Him 
who sits upon the throne, and unto the Lamb, for ever and 
ever; at which, the living creatures say, Amen, and the four 
and twenty elders fall down and worship Him that liveth 
for ever and ever. Besides such a Hallelujah Chorus as 
this, earth’s praise, at best, has been faint and almost a 


THE EXPOSITION 169 


discord. Nevertheless, it is for the saints to sing even now, 
as sweetly and as adoringly as they can. Having thus 
practiced, they may hope, one day, to join the chorus which 
is to be. 


34 


Most premillennial commentators upon the Revelation 
put the resurrection of the dead saints and the translation 
of the living ones at the beginning of the fourth chapter. 
They base their conclusion principally upon two facts: 
First, that the voice of the trumpet said to John, “ Come 
up hither” (4: 1), this indicating to them that the com- 
mand was symbolic in meaning, to the effect that John 
represents the church, past and present, and that his being 
caught up to heaven was the sign of all the saints, then 
and there, being taken thither; and second, that from this 
time onward in the record, as they say, the church entirely 
disappears from the earthly scene, there being no further 
mention of her, except as in heaven, to the end of the 
book. We shall not now speak of the last part of this state- 
ment, as we shall do this somewhat later. But we would 
comment upon the first part of it, pointing out several 
facts which seem to oppose and contradict it: First, it is 
to be observed that the phrase, “Come up hither,” is a 
small foundation upon which to build so large a super- 
structure as that of resurrection and rapture. Second, 
John, later in the record, is found again on earth (11: 1; 
13: 1; 17: 1), again in heaven (10: 1, 5), and again on “a 
great and high mountain” (21: 10), which, if he is made 
the sign of the movements of the sleeping and waking 
saints, would have these going and coming in a rather be- 
wildering succession of movements. Third, it is strange 
beyond understanding, if the resurrection and translation 
of the saints do take place in this fourth chapter, that there 


170 MATTHEW TWENTY-FOUR AND THE REVELATION 


is no mention of it, for the event is mighty’ beyond imagi- 
nation, and our need of knowledge of it, at this point, is 
important beyond description. And lastly, it is a fact that 
there is no view, subsequent to the command, “ Come up 
hither,” of the saints in heaven in resurrection form, which, 
no doubt, would have been the case if such had taken 
place; but, on the contrary, somewhat later, we are given to 
see the souls of the martyrs beneath the altar crying, “ How 
long” (6:10), this betokening the fact that they — and, 
therefore, all others — were still waiting for their resurrec- 
tion bodies. Indeed, it seems as if we are justified in say- 
ing, that there is no hint of the coming of Christ and the 
consequent resurrection and rapture of the saints in this 
fourth chapter; and hence, we are confident in making the 
statement that the first intimation of these events taking 
place is found, not here, but in the fourteenth chapter, as 
a foreview of what is to come (14:1-16), and in the nine- 
teenth, as a description of what there actually takes place 
(19: 1-21). . 


35 


The theory, as held by some interpreters, that the saints, 
spoken of in the Revelation from the fourth chapter on- 
ward, constitute a lower Jewish order which is not Chris- 
tian, presents what appear to be insurmountable difficul- 
ties. First, the theory calls for a setting aside, as 
connected with these saints, of all the Christian descriptive 
phraseology which is contained in the remainder of the 
book. Second, the theory demands an acceptance of the 
following facts: a post-advent and pre-tribulation outpour- 
ing of the Holy Spirit upon the Jews; acceptance of the 
Messiah by multitudes of these; the establishment by God 
of a new and peculiar ciass of saints; a post-tribulation and 
thus a third coming of Christ; and an additional and 


THE EXPOSITION 171 


separate resurrection and rapture of Jewish disciples at the 
end of the seven-year rule of the Antichrist; all of which, 
so far as we can judge, must be derived from the imagina- 
tion, for such views do not appear to have any scriptural 
passages to support them. And finally, the theory is 
positively opposed to the statements of the Revelation from 
the fourth chapter onward, since these point to a distinct 
Christian people, verses, for instance, in the twentieth chap- 
ter describing the tribulation saints as belonging to the 
‘first resurrection’? (20:5), as being “ blessed’’ and 
“holy,” as being “ priests of God and of Christ,” and as 
being such as “shall reign with him a thousand years” 
(20: 6). In other words, it would seem as if the conclusion 
must be reached that all of the saints referred to in the 
Revelation, not only before but also subsequent to the 
fourth chapter, are Christian in life, character, testimony, 
and rewarding, and hence, in a complete sense, are mem- 
bers of the body of Christ. 


36 


~The above reasoning is generally controverted by the 
statement to which reference has been made, namely, that 
the church is not mentioned as being on earth after the 
fourth chapter. If it is meant by this that the word church 
does not occur subsequent to that portion of the book, the 
statement is a correct one. But if it is meant that Chris- 
tians are not referred to, the declaration does not seem to 
be true. In considering the matter, it is to be kept in 
mind that it is of no great consequence that the word 
church does not occur in the portion of the book desig- 
nated, for this is true of other parts of the New Testament, 
it not being found in two of the epistles of Paul, in one 
epistle of Peter and in two epistles of John, and yet it 


172 MATTHEW TWENTY-FOUR AND THE REVELATION 


being clear that the church is present in all of these scrip- 
tures. Far more important then, is the fact that Christians 
are frequently mentioned, provided we may take the use of 
Christian phraseology as applied to individuals as the evi- 
dence of this fact. And this last seems to be the case, as 
the following passages indicate: ‘‘ Hurt not the earth, 
neither the sea, nor the trees, till we have sealed the serv- 
ants of our God in their foreheads” (7:3); “And the 
smoke of the incense, which came with the prayers of the 
saints, ascended up before God out of the angel’s hand ” 
(8: 4); “ And the dragon was wroth with the woman, and 
went to make war with the remnant of her seed, which 
keep the commandments of God, and have the testimony 
of Jesus Christ’ (12:17); “And all that dwell upon the 
earth shall worship him, whose names are not written in 
the book of life of the Lamb slain from the foundation of 
the world. If any man have an ear, let him hear” (13: 8, 
9); “ Here is the patience and the faith of the saints” 
(13: 10); “These are they which were not defiled with 
women; for they are virgins. These are they which follow 
the Lamb whithersoever he goeth. These were redeemed 
from among men, being the firstfruits unto God and to the 
Lamb. And in their mouth was found no guile; for they 
are without fault before the throne of God” (14: 4, 5); 
‘“ Here is the patience of the saints, here are they that keep 
the commandments of God, and the faith of Jesus” 
(14: 12); “ And I heard a voice from heaven, saying unto 
me, Write, Blessed are the dead which die in the Lord from 
henceforth; Yea, saith the Spirit, that they may rest from 
their labours; and their works do follow them” (14: 13); 
‘“ Behold I come as a thief. Blessed is he that watcheth, 
and keepeth his garments, lest he walk naked, and they 
see his shame” (16: 15); “ And I saw the woman drunken 
with the blood of the saints, and with the blood of the 


THE EXPOSITION livia’ 


martyrs of Jesus; and when I saw her, I wondered with 
great admiration” (17:6); “ And I heard another voice 
from heaven, saying, Come out of her, my people, that ye 
be not partakers of her sins, and that ye receive not of 
her plagues” (18:4). Now, who are these whose names 
have been written from the foundation of the world in the 
book of life of the Lamb, who have the faith of Jesus, who 
follow the Lamb whithersoever He goeth, who are the 
martyrs of Jesus, who die in the Lord and who are promised 
the divine benediction if they are found watching for 
Christ’s appearing? It can, of course, be said that they 
are post-advent saints. But does this answer explain away 
their Christian standing? After all, could such language 
be used by the Holy Spirit of any who were not members 
of the body of Christ? And, if the answer to this is, No, 
then do not Christians appear long after the fourth chapter 
and far into the days of the Antichrist? It would seem as 
if they did. And this is particularly the case in view of the 
fact that there is hardly one of the passages quoted which 
may not be duplicated almost verbatim, in those books of 
the New Testament of whose church aspect there cannot 
be the slightest doubt. 


37 


The sixth chapter begins the second time-period, namely, 
that of the seven seals, and, according to our conviction, 
it introduces us to the Man of Sin and his earthly reign. 
For the white horse warrior in the chapter (6:1, 2) is not 
the Christ, but the Antichrist. The Man of Sin comes on 
a white horse, for first, he is at the beginning a man of 
peace, and second, he is the hypocritical anticipator and 
imitator of the true white horse warrior of the nineteenth 
chapter (19:11). But he soon reveals himself in his real 
character, for the white horse is followed by the red, the 


174 MATTHEW TWENTY-FOUR AND THE REVELATION 


black and the pale, and no sooner do these last appear 
than the earth reeks with blood and is filled with the cries 
of wounded, starving and dying men (6: 3-8). The Anti- 
christ is designedly called by the Spirit, “ The Beast.” 
Such he is in extraction (17:7, 8), character (13: 2-6), 
authority (13: 4) and activity (13: 7, 8); and, at last, God 
deals with him as such (19: 19, 20). Who the Antichrist 
will be, nationally, is a difficult question, but there is reason 
to believe that he will be a Greek. The evidence in this | 
direction is as follows: First, if there is no Scripture to the 
contrary, it may almost be taken for granted that Anti- 
christ will be of Grecian extraction from the fact that he 
will represent the highest development of human wisdom, 
for Greece stands for this (1 Cor. 1: 18-22). Second, the 
Antichrist will not be a Jew, but a Gentile, the Revised 
Version of Daniel 11: 36, 37 — which passage plainly refers 
to the Man of Sin — correcting the Authorized and making 
it plain that his “fathers” have been Gentile idolaters, 
worshipping not God, but the gods, and that he himself is 
like to them. Third, when Antichrist comes, he will rule 
over a ‘‘small people,” which presumably is Greece (Dan. 
11: 21-23). Fourth, in the last days and at the time of the 
Antichrist, the children of Judah and Jerusalem will be 
sold as slaves to the Grecians, which indicates that this 
people, at the time, are in political and commercial power 
(Joel 3: 1-6). Fifth, the figure in the Revelation which 
portrays the Antichrist is a leopard (13:1, 2), and it is 
plainly stated in Daniel that this beast represents the king © 
and country of Greece (Dan. 7:6; 8:21). Sixth and 
finally, the most full and detailed account of the Antichrist 
is found in the eleventh chapter of Daniel, the description 
there passing from the type to the antitype; and the anti- 
type is the Antichrist and his type is that Grecian geheral, 
Antiochus Epiphanes, who followed Alexander the Great 


THE EXPOSITION 175 


and ruled over Syria, inclusive of Palestine (11: 1-4, 20- 
39). This last evidence seems conclusive. Incidentally, 
it gives strong indication of the fact that the Antichrist will 
not be the last pope of Rome, for no Grecian, and particu- 
larly, no Grecian general has ever been a pope, and it is 
inconceivable that any ever will be. 


38 


A careful reading of the Revelation discovers the fact 
that it is a book, not only of joy, but also and especially, 
of sorrow. Its heavenly aspect is always one of joy and 
its ultimate issue one of transcendent joy. But its earthly 
scenes are filled with suffering and death, and the cries of 
pain and heart-break are heard again and again. The book 
is made up of twenty-two chapters; and fifteen of these have 
mostly to do with persecutions from men and judgments 
from God. From the sixth chapter to the nineteenth in- 
clusive, the Antichrist is on the earthly field of action and 
it is the day of Satan’s unfettered and almost illimitable 
power. Whatever the divine motive in allowing such a 
state of things, it is manifestly the fact that the last days 
of this age will largely be given up to the enemy of God 
and men, and that he will be allowed to rage and destroy 
almost without limitation. Even when God begins to take 
issue with him and thus to bring deliverance to persecuted 
saints, He does so in stages and by slowly increasing judg- 
ments, delaying His final inhibitions, first, through seven 
long, weary years (20: 1-3), and finally, to the end of the 
thousand years (20: 7-10). ‘Great is the mystery of 
godliness” (I Tim. 3:16). But possibly, it is nowhere 
greater than in God’s sovereign choice to permit evil and to 
allow it to take its full and steady course to its long-drawn- 
out end. Nevertheless, there is an end; and one day it 


176 » MATTHEW TWENTY-FOUR AND THE REVELATION 


will be reached. In the meantime, it is for those on earth 
to learn from those in heaven to say with unfaltering trust 
and patience ‘“O Lord, the God, the Almighty; just and 
true are thy ways, the king of the nations” (15: 3). 


39 


It is generally conceded, as. evidenced by the prophecy 
in Dan. 9: 24-27, that the “ seventy weeks” there spoken 
of (9:24) are weeks of years, which are to be multiplied 
by the numeral 7, and hence, which number in all 490 years. 
This conclusion is reached in the following manner: The 
Hebrew word which the Authorized and Revised Versions 
translate ‘ week” is one which signifies an indefinite por- 
tion of time which has been sevened. That is, the word 
does not indicate the length of the period in mind, whether 
shorter or longer, but simply that the space of time, what- 
ever it is, has been divided into seven parts. In studying 
the Daniel passage and seeking to determine what these 
parts represent, it is to be noticed that there is a starting 
point, the terminus a quo, and an ending one, the terminus 
ad quem. ‘The first is, ‘‘ from the going forth of the com- 
mandment to restore and to build Jerusalem ” (9: 25); and 
the second is, ‘“ until the Messiah, the Prince,” (9: 25) ; and 
the interim time is said to be ‘‘ seven weeks and three- 
score ‘and two weeks” (9:25). The objective point is 
further described, in the words, “ after threescore and two 
weeks shall Messiah be cut off, but not for himself ” 
(9: 26). All of this makes it clear that the reach of the 
passage is from the time Artaxerxes gave the edict to 
restore Jerusalem (Neh. 2: 1-8) to that which marked the 
crucifixion of Christ, that is, a. 29. Artaxerxes began to 
reign in 474 B.c. He put forth his edict in the twentieth 
year of his reign (Neh. 2:1), which was 454 B.c. If we 


THE EXPOSITION 177 


add “seven weeks,” or 49 years (9: 25), to ‘“ threescore 
and two weeks,” or 434 years (9: 25), we have a total of 
483 years. This brings the time to a.p. 29. Thus the 
ultimate of the prophecy is reached, namely, the crucifixion 
of Christ. This seems like correct reasoning. In case it 
is, we see that each of the prophetic “ weeks ” in the Daniel 
passage expresses its etymological meaning by being 
sevened, and thus, that each ‘‘ week” represents seven 
years. This brings us to the important conclusion that 
the final “ week ’’—the one which succeeds the sixty- 
nine “ weeks,” makes up the “ seventy weeks,” and is yet 
to be fulfilled (9:26, 27)— is, like all of the other 
“weeks,” to be multiplied by seven and thought of in 
terms of years. This then makes the last ‘‘ week” 
(9: 26, 27) one of seven years. As this last “week” is 
the one in which the Antichrist will live and reign, it fol- 
lows that the period in which the Man of Sin will be on the 
scene of his deceiving and destroying activities will be one 
of exactly seven years. 


40 


In further development of the above, it is to be observed 
that there were four commandments or decrees which were 
put forth and which are referred to by Daniel. These 
were, Cyrus to Ezra, B.c. 536 (Dan. 1: 1); Darius to Ezra, 
B.c. 519 (Dan. 6: 1-12) ; Artaxerxes to Ezra, B.c. 468 (Dan. 
7: 7-11); and Artaxerxes to Nehemiah, s.c. 454 (Dan. 
2: 1-5). The first decree was related to the building of the 
temple; the second was also related to the building of the 
temple; the third was related to the return of the Jews to 
Jerusalem and the carrying to that city certain materials 
for the temple; and the fourth was related to the building 
of the city of Jerusalem, the temple having been constructed 


178 MATTHEW TWENTY-FOUR AND THE REVELATION 


between the third and fourth decrees. This last decree, as 
it is the only one which refers to the restoration and build- 
ing of Jerusalem, must be the one which is referred to in 
Dan. 9: 25, for this verse distinctly states that the starting 
point of reckoning is “from the going forth of the com- 
mandment to restore and build Jerusalem.” It is stated 
in Dan. 9: 26 that the ending point of the “seven weeks,” 
namely, 49 years, plus the ‘“threescore and two weeks,” 
namely, 434 years—in other words, sixty-nine weeks, 
namely, 483 years — was to be the cutting off of the Mes- 
siah, which is the crucifixion of Christ, and this event — 
making allowance for the four years of incorrect chro- 
nology — took place at a.p. 29. Summing up then, we have 
the following: The full time prophesied in Dan. 9: 25, 26. 
is 49 years plus 434 vears, which is a total of 483 years. 
Artaxerxes’ decree to rebuild Jerusalem went forth in the 
twentieth year of his reign (Neh. 2:1), that is, in 454 B.c. 
Adding the 29 years to this number, it gives the total men- 
tioned above, namely, 483 years. It seems just to conclude, 
therefore, that the decree referred to in Dan. 9: 25 is that 
issued by Artaxerxes to Nehemiah as recorded in Neh. 
2: 1-8. 


41 


There are two princes spoken of in the ninth chapter 
of Daniel, the first in verse 25 and the second in verse 26. 
In verse 25, the words are “ Messiah the Prince,” so that 
we know that the prince referred to is Christ. In verse 26, 
the words are, “the people of the prince,’ so that the 
personality of the prince is not described. It would be 
natural to suppose, at first sight, that the prince of verse 
25 is that of verse 26, and it would be right, even after 
consideration, to come to this conclusion, if nothing forbad 
it. But several facts seem to point in the direction of there 


THE EXPOSITION 179 


being two personages in view instead of one. The Prince 
of verse 25, we are told, is Christ. But certain things are 
stated concerning the prince of verse 26, which were not 
and never will be true of Christ. In the first place, this 
second prince with his people, destroys Jerusalem and the 
sanctuary (Dan. 9: 26). In the second place, he confirms 
the covenant with many (the Jews), for a ‘“ week,” that is, 
for seven years (Dan. 9: 27). In the third place, he breaks 
the covenant in the midst of the “ week,” that is, just after 
the first three and a half years and just before the second 
three and a half years (Dan. 9: 27). In the fourth place, 
he makes the sacrifice and oblation to cease (Dan. 9: 27). 
And lastly, he keeps the temple desolate until the con- 
summation, that is, until he, the desolator, is desolated 
(Dan. 9: 27). Now, none of these several events is con- 
nected in the Scripture with Christ, either as related to His 
first coming or second. But all of them are connected 
in Seripture with the Antichrist (Dan. 8: 9, 11-13, 23-25; 
11: 21, 22, 28, 30-32; 12: 11). We conclude, therefore, that 
the first Prince is Christ, and the second is Antichrist, the 
second one being a usurper, who wears falsely and blas- 
phemously the Other’s name and title. 


42 


The Scripture nowhere gives the before mentioned seven 
years of the Antichrist — except by implication in Dan. 
9: 27—-in figures. It confirms the measurement of the 
period, however, in several ways. First, in the Daniel 
passage, it divides the ‘‘ week ” into halves by the phrase, 
“in the midst of the week” (9:27). Second, it gives in 
Daniel — as judged by the context — the latter half of the 
“week” in three terms, namely, “a time, times and an 
half” (7: 25; 12: 7), ““a thousand two hundred and ninety 


180 MATTHEW TWENTY-FOUR AND THE REVELATION 


days” (12:11), and “a thousand three hundred and five 
and thirty’ days” (12: 12). Third, it presents in the 
Revelation in various phrases the same period — as judged 
by the context —in exact measurement, namely, “ forty 
and two months” (11: 2), “a thousand two hundred and 
threescore days” (11:3; 12:6), and “a time, and times, 
and half a time” (12: 14). It will be seen that all of these 
measurements have in view three and a half years, which, 
manifestly, is the half of the prophetic “week” (Dan. 
9: 26, 27); and these three and a half years, being the 
half, necessarily signify that the full “week” is one of 
seven years. Just what the difference of time which is 
noted in Dan. 12: 11 and 12: 12 indicates is impossible to 
say. The three and a half years amount to “ forty two 
months”? (Rev. 11:2), or—reckoning thirty days to a 
month — ‘a thousand two hundred and threescore days ” 
(Rev. 11:3; 12:6). In the first of the Daniel passages 
mentioned (12: 11), there is an EXCESS, beyond the twelve 
hundred and sixty days, of thirty days, and in the second 
(12: 12), one of seventy-five days. Some events, therefore, 
must follow the three and a half year period, one of which 
ends in thirty days thereafter, and the other in seventy- 
five days. But what these events are is not revealed. 


43 


The Authorized Version expresses the commandments 
given in verses 6: 1, 3, 5 and 7 by the words, ‘ Come and 
see,’ as if the living creatures were speaking to John. 
The Revised Version changes this reading and expresses 
the commandments by the one word, “‘ Come,” thus signi- 
fying that the living creatures were addressing, not John, 
but the four horses, one by one. The latter form of 
words, as evidenced by the best Greek texts, is to be pre- 


THE EXPOSITION 181 


ferred. Accepting this as a fact, two things become at once 
evident; first, the high place of authority God gives to the 
living creatures, they being the official communicators of 
the divine decrees; and second, the absolute control which 
the One who sits upon the throne of heaven has over both 
the unseen and seen worlds. This last truth, as related to 
these present days, as well as to those to come, brings to 
the fearsome heart great comforting. If God controls all 
of the unseen and seen forces; if He has His powerful hand 
not only upon earth’s good, but also, upon its evil; if He 
is the One who can say to Satan, ‘ Thus far and no 
farther;”’ if, as here, Antichrist cannot come forth upon 
his mission of hellish hate and destruction until he is per- 
mitted and bidden by God; what then may His children 
fear, even “though the earth be removed and though the 
mountains be carried into the midst of the sea; though the 
waters thereof roar and be troubled, though the moun- 
tains shake with the swelling thereof?” (Ps. 46:2, 3). 
All that any saint now needs to do, all that he will then 
need to do, will be this—to be still and know that God 
is GOD! (Ps. 46: 10). Satan may prove himself, by divine 
permission, to be mighty; but God is always and in all 
things ALMIGHTY. So then, the Devil may never go be- 
vond the length of his chain. Whatever he may do, he 
will, after all, but fulfill the will of Him who has staked 
him fast. (Joel 1: 6-22). 


44 


All of the seals spoken of from the sixth chapter onward 
lie within the first half of the prophetic “ week,” that is, 
within the first three and a half years of the reign of the 
Antichrist. The breaking of the first seal, which calls forth 
the Man of Sin, begins these years, and the breaking of 


182. MATTHEW TWENTY-FOUR AND THE REVELATION 


the other seals continues them. By the time that the 
seventh seal is broken, the first half of the ‘ week ” is well 
advanced, though it is not finished, for the seven trumpets 
also, lie within the first portion of the “ week ” period. As 
to the horses, they stand for the Antichrist, and their color- 
ing symbolizes the events which occur in connection with 
their appearing. Thus, the white horse represents the 
Antichrist as a man of peace, and of victory through peace 
(Dan. 6:1, 2; 11: 21-24); the red horse represents him as 
a man of war, where, peace having failed, he has recourse 
to the arbitrament of battle (6:3, 4); the black horse — 
represents him as the one who, through war, brings famine 
upon the earth, food being so scarce that it will have to be 
carefully weighed out, and so high in price that a day’s 
wage will not be sufficient to pay for a man’s daily portion 
(6: 5, 6); and the pale horse represents him as the one 
who, through continued and more extensive wars, produces 
widespread death, so much so that there are not enough 
men left on earth to keep the wild beasts from multiplying 
and devastating inhabited parts (6: 7,8). The description 
of these four horses occupies little space in the text and 
their advent is told in simple language. But the words 
used are pregnant with meaning, setting forth the most 
momentous events which, up to the time in view, have ever 
blackened and reddened the pages of history. 


45 


The opening of the fifth seal in the sixth chapter 
suddenly reveals a heavenly scene, which is the counterpart 
of a concurrent earthly experience (6: 9-11). As we have 
seen, the previous four seals have brought upon earth, first, 
the Antichrist, and then, his devastating wars (6: 158). 
The war calamities are widespread, involving a fourth part 


THE EXPOSITION 183 


of the earth (6: 8); and it is evident, being this, that they 
overtake and overwhelm many of God’s saints. It is not 
fully, as yet, a case of persecution and martyrdom; rather, 
it is one of an involving war, which touches the persons of 
Christians as well as others. At the same time, there is 
here a commencement of martyr experiences, because the 
saints are called upon to stand for the truth and to testify 
to the same, and, as a result of their fidelity, they are slain 
by the sword (6:9). It is thus, as the vision shows, that 
their souls go up to heaven, and rest there beneath God’s 
altar. From that vantage place, they cry, asking how 
long it will be before the divine vengeance will be poured 
forth (6: 10); whereupon they are told that they must rest 
“for a little season,” namely, that portion of the seven 
years which remains, until their fellow-servants and their 
brethren are likewise killed (6: 11). All this indicates, 
first, that the resurrection and rapture have not yet taken 
place, or else these souls would not be waiting beneath the 
altar; and second, that this martyrdom of saints is not a 
final, but only a preliminary one. Following this vision, 
as we shall see, there will be other scenes of martyr- 
dom, considerably later in time. In other words, the ex- 
periences of this sixth chapter—as has been said — lie 
within the first half of the prophetic “ week.” The tribula- 
tion has begun. But, as yet, the resulting suffering is but 
the “ beginning of sorrows” (Matt. 24:8). 


46 


At the opening of the sixth seal in the sixth chapter, God 
commences to move in judgment, taking His first issue with 
the Antichrist and his followers (6: 12-17). He does not 
here far advance the judgment which He begins, for at this 
time, as took place in the time of Pharaoh, He restrains 


184 MATTHEW TWENTY-FOUR AND THE REVELATION 


Himself even in His wrath, thus giving men opportunity to 
repent. His. visitation, therefore, is preliminary and 
partial; and, in order to beget fear of His power, it is 
manifested by heavenly portents and earthly disturbances 
(6: 12-14). But, as happened during the ten judgments 
in Egypt, God’s mercy manifested in the midst of judg- 
ment has no other effect than that of hardening men’s 
hearts, making high and low, rich and poor, free and 
bond, to cry out in deadly terror, but nothing more 
(6: 15-17). There is something very appealing in organ- 
ized society as we see it; kings, nobles, merchants, warriors, 
freemen, bondmen, the palace and hut, the camp and mart, 
and all vibrant with life and energy; and we often wonder 
if, after all, men are so bad, where they appear to be so 
lawfully and innocently occupied with the affairs of daily 
living. But a scene like this suddenly wakens us from our 
illusion. In a moment we see what God all along has 
seen, beneath and within, the spirit and the sin. And 
thus, through a flash of revelation, we suddenly realize 
what we ought to have known from the beginning, namely, 
that the heart of man, whatever the gloss, is “ deceitful 
above all things and desperately wicked” (Jer. 17: 9). 


47 


At the seventh chapter there begins a new time-period, 
namely, the third, which is that of the seven trumpets. 
Here, as in the two previous periods, there is first, the 
introduction (7:1 to 8:6), and second, the description 
(8: 7 to 9: 21; 11:15), this last setting forth the earthly 
events which take place within the period, that is, while 
the seven trumpets are sounding. We have not yet 
reached in the record the divine intimation that the 
second three and a half years have begun, and hence, we 


THE EXPOSITION 185 


must conclude that the first three and a half years are still 
running their course. It is to be remembered, however, 
that the seals, with the exception of the seventh, have been 
broken, and it is to be concluded from this that consider- 
able progress has been made in the first half of the pro- 
phetic ‘ week,” this probably amounting to about half of 
that time, that is, twenty-one months. The seventh seal 
is broken at the beginning of chapter eight (8: 1), it being 
inserted at that place, instead of in the seventh chapter, 
because the latter is but the introduction to the former, the 
description of the period’s earthly incidents beginning at 8: 6 
and all of its events falling under this seventh seal and 
being subsequent to it. It will be seen from the foregoing 
that the record of the seven years is making regular, chrono- 
logical advancement, developing, in time and episode, in a 
well ordered and clearly defined fulfillment. 


48 


We have noted that God’s judgments upon sinful men 
began in the second period, it being that of the seven 
‘seals (6: 1-8). We must now observe that the introduction 
before us (7: 1 to 8:6) makes it plain that similar judg- 
ments are to characterize the third period, this being that 
of the seven trumpets (7: 1-3). The first words of the 
introduction indicate this last, for the holding back of the 
avenging angels there described (7: 1-3) is only “ till” 
the servants of God have been sealed upon their foreheads, 
such language implying that afterwards these angels will 
be loosed and bidden to carry on their destroying work, 
which is exactly what is found when the description of 
their activities is given (8: 7-13; 9: 1-22). As we are 
coming now within view of God’s greater judgments, it 
will be well to point out a few facts, so that these may be 


186 MATTHEW TWENTY-FOUR AND THE REVELATION 


in mind, about all of the divine judgments as they are 
described in the book of the Revelation. These facts are 
as follows: first, God’s judgments begin with physical suf- 
ferings (6: 11-17), and end with spiritual (19: 20) ; second, 
they begin with men who are lesser ginners, that is, men 
in general (6: 15), and end with those who are the greatest 
sinners, that is, with Antichrist and the false prophet 
(19: 20); third, they begin in grace and mercy, that is, 
with the intention of leading men to repentance (9: 20, 21), 
and end in wrath and torment, that is, in final punishment — 
of sin (19: 20; 20: 10, 12-15); fourth, they begin with 
comparative lightness (6: 12-17), and end with terrible 
intensity (20: 10; 21:8); and lastly, they begin in time 
(6: 1-8), and end in eternity (20: 10-15; 21:8). As we 
go on with our study, we cannot fail to note this progress 
in judgment, for the manifestation of it is plain and im- 
pressive. There is an important distinction, however, 
which we need to keep in mind, especially in view of the 
fact that the saints are involved in those judgments which 
occur upon the earth. Both tribulation and wrath are the 
portion of the wicked (Rom. 2:8, 9; 1 Thess. 1: 6-9). 
Tribulation is the portion of the righteous (Acts 14: 22; 1 
Thess. 3:4; Rev. 7: 14), but wrath never is (1 Thess. 
1:10; 5:9). As to tribulation, it is to be remembered that 
outwardly it may be much the same in respect to the 
righteous (Matt. 24: 21, 22; Rev. 6: 9) as it is in respect 
to the wicked (6: 12-17; 9: 18). There is, however, an 
essential difference, as between the two classes affected by 
it: the cause, in the case of the righteous, is devotion to 
Christ, (6: 9; 12: 11) and the result, a greater godliness 
and rewarding (Rom. 5:3; 8:35; 12:12; Rev. 7: 14);3: 
while, in the case of the wicked, the cause is sin and the 
result is further sin, settled despair and destroying judg- 
ment (6: 16, 17; 9: 20, 21; 19: 19-21). 


THE EXPOSITION 187 


49 


The seventh chapter begins the introduction to the third, 
or trumpet period (see the Analysis) and the four angels 
standing on the four corners of the earth, that is, at the 
north, south, east and west positions, indicates that the 
divine judgments, at this juncture, are broadening out and 
are about to involve many peoples (7:1). It is not clear 
that the phrase, “four corners of the earth,’ means the 
whole earth, inclusive of the farthest portions of it, for the 
word “earth” is gé, which may signify only the land in 
view; and, in addition, it may be understood that the 
Revelation — unless otherwise indicated —has regard to 
the earth as it was known to the apostles and early dis- 
ciples, which, for the most part, was the Roman Empire. 
But, granting a meaning which will be short of the most 
distant places, it still remains the fact that the four angels 
were placed in positions widely separated from one another, 
and that they were looking forward to a judgment of an 
extensive kind. Here we havé something in respect to 
God’s judgments which is frequently true. Divine judg- 
ments relate themselves at first, to a single person; but, 
presently, they may become both national and_ inter- 
national. And the reason of this is not far to seek. Sin 
begins with an individual. But it does not end there, 
especially if that individual stands high in the nation and 
is a man of commanding power. The one-man sin, in such 
a case, soon becomes a many-men one, until, probably God 
has before Him a problem of judgment which is as wide as 
the land over which the individual rules. It was thus, of 
old, in Judah’s and Israel’s time. It has been so, again 
and again, in more modern times. And it is evidently the 
case, here in the Revelation. Antichrist has come upon 
the scene, defiant of all that is holy and good but rich with 


188 MATTHEW TWENTY-FOUR AND THE REVELATION 


promises of peace and prosperity; and, such is his influence, 
that it takes only a few years to enable him to corrupt 
multitudes of persons. So then, God at this place has 
more than an Antichrist to deal with. He must also reach 
out after the host scattered abroad. It is thus that it 
comes to pass that the four angels take their places at the 
four corners of the earth. In a little while now, in the 
record, judgments, near and far, will be under way and in 
full and fearful force. 


50 


If we were lacking evidence of the compassion of God 
toward sinful men, we should certainly find it in the book 
of the Revelation. Again and again, in the midst of the 
stirrings of His anger toward such, we find touches of His 
tenderness in respect to them. Here in this seventh chap- 
ter, the four angels are bidden to hold back, for a little, 
the four winds of the earth, that the wind may not blow 
on the earth, nor on the sea, nor on any tree (7:1). A 
little later, when the angels are sent forth on their errand 
of vengeance, they are permitted to burn up a third part 
of the trees, and to destroy a third part of the creatures 
in the sea and of the ships upon it; but two thirds of all 
these are spared (8: 7-9). Still later, a great star falls 
upon the waters, the sun, moon and stars are smitten 
(8: 10-12) ; but only a third part of these is affected. Still 
later, the locusts are allowed to torment men; but they are 
not allowed to kill them (9: 3-5). And at the beginning 
of these judgment times, God commands that the oil and 
wine — His remedy and solace for physical suffering — 
should not be hurt (6: 6). It is to be noted that the divine 
compassions in this present instance, are not only in behalf 
of wicked men, but also and particularly, of His saints. 
The four angels hold back the blasting winds until the one 


THE EXPOSITION 189 


hundred and forty-four thousand are sealed, and these are 
sealed in order that they may not be killed (7: 3; 9: 4, 5). 
Nevertheless, the statement made concerning God’s com- 
passion toward sinners remains true. God willeth not 
that any should perish (2 Pet. 3:9), and, in consequence, 
He delays judgment as long as possible; and, when He 
allows it to begin, He mitigates it as much as possible. We 
are not to conclude from this that His final judgment does 
not fall and that it is not eternal. There is an end of grace 
as touching the sinner, and nowhere is this made more plain 
than in this very book where mercy is so often and 
fully expressed. The divine penalties toward the godless 
move slowly. But they move exceeding surely. And 
they end in the lake of fire (10: 6; 21: 8). 


51 


We shall comment upon the one hundred and forty-four 
thousand company mentioned in chapter seven (7: 4-8) 
when we come to the fourteenth chapter (14: 1-5), so that 
we may pass by the subject now, except as we call attention 
to a few characteristics of this class of persons. The first 
thing to notice is that they are Jews, being taken, in com- 
panies of twelve thousand each, from the twelve tribes of 
Israel, thus making one hundred and forty-four thousand 
in all (7: 4-8). The second thing is, that they are Chris- 
tians, being sealed with the Father’s name upon their | 
foreheads (7: 3; 14:1), being the servants of God (7: 3), 
and being those who follow the Lamb (14:4). The third 
thing is, that they are sealed in relationship with and in 
preparation for the trumpet period, this time being the 
latter part of the first three and half years of the pro- 
phetie “ week,” as the seven trumpets are about to sound 
(8: 6). And the last thing is, that the sealing was not to 


190 MATTHEW TWENTY-FOUR AND THE REVELATION 


exempt this class of persons from persecution and suffer- 
ing, but only from the usual consequence of these, namely, 
death (9: 3-5). 


52 


It is to be kept in mind that we are still, from the stand- 
point of our study, in the introduction to the trumpet 
period, this running from 7:1 to 8:6 (see the Analysis). 
It is this fact which explains what we now meet with at 
the close of the seventh chapter, the vision of a martyr 
throng (7: 9-17). In the sixth chapter, we saw one martyr 
company (6: 9-11), and here we see another, each, in some 
particulars, being similar to the other (6: 11; 7: 9). But 
there is difference as well as similarity so that we are not 
to conclude that the two companies are the same. First, 
there is the difference of time, the martyrs of the sixth 
chapter meeting death in the first part of the first three 
and a half years, and those of the seventh; in the second 
part of it. Second, the martyrs of the sixth chapter are, 
in a particular sense, war martyrs, being unwilling to fol- 
low the Antichrist in his pursuit of fame and power, and 
- suffering death by the sword in consequence of this 
(6: 1-9), and these of the seventh chapter are such as have 
been persecuted, during these same war times, for righteous- 
~ ness’ sake, having been driven into desert places and having 
died of hunger, thirst and exposure, their heavenly re- 
wardings being the opposite of their earthly experiences 
(7: 18-17). And third, these martyrs of the seventh chap- 
ter are distinctly separate from those of the sixth in the 
place the sovereign God gives to them in heaven, the former 
class resting beneath the outer altar (6:9), and this one 
standing before the throne and the Lamb, with palms in 
their hands (8:9). We are to remember that we are con- 
sidering the introduction to the forthcoming trumpet period 


THE EXPOSITION 191 


(see the Analysis) and that it is not retrospective but pro- 
spective, it giving us a divine forecast of what is to take 
place in that period. In other words, we have here a pre- 
statement of what occurs later, when the trumpets are 
sounding (8: 6), God’s judgments are multiplying (8: 6-13), 
and the Antichrist’s persecutions are increasing in extent 
and power (7: 9, 14). 


53 


In order to maintain a true scriptural perspective in 
respect to the various visions of martyred saints, the dis- 
tinction between the first half and last of the prophetic 
“week” (Dan. 9:27) must be kept fully in view. 
Martyrdom characterizes both portions of the seven years, 
for throughout the Antichrist is a persecutor of the saints. 
But in the first half, persecution and death are of a general 
kind, while in the latter, they are of a particular one. In 
other words, in the first three and a half years the saints 
lose their lives as a result of the Antichrist’s wars and be- 
cause of his aggressiveness in establishing both the Jewish 
(Dan. 9: 27) and an apostate Christian religion (17: 1-3), 
while in the second, the Man of Sin having thrown off his 
religious mask and proclaimed himself to be God, they are 
persecuted and killed as a consequence of his demanding 
their worship and because they refuse to give this (13: 4-9). 
All of the tribulations which result from the persecutions 
of the Antichrist, whether in the first or second half of the 
“ week,” go to make up the final tribulation; but it is clear 
that the persecutions, steadily increasing both in intensity 
and extensity, reach their climax in the latter half of the 
week (Dan. 12:1; Matt. 24: 21; Rev. 2:9, 10, 22; .7:.14; 
13: 1-8). Now it is to be noted that a number of visions 
is given of the martyr saints, and that these, in spite of 
the fact that they occur at different places in the book and 


192. MATTHEW TWENTY-FOUR AND THE REVELATION 


at different stages of the events described, seem to be 
repetitions of one another. When, however, it is remem- 
bered that martyrdoms occur at different times within the 
whole seven years, some in the first part of this period and 
some in the second, then it will be seen that the several 
visions are not of the same companies of persons, but 
rather, of different and separate ones. ‘Thus, the first 
vision of the martyrs, given at the opening of the fifth seal, 
shows us saints who have suffered death in the earlier 
stage of the rule of the Antichrist, in the first half of the 
prophetic week, which explains why they are told that 
they must rest for a little until their fellow servants and 
brethren are killed as they were (6: 9-11). Again, a second 
vision of the martyred ones, given in the introduction to 
the trumpet period (see the Analysis), shows us saints 
who have suffered death in the trumpet period, and hence 
in the first half of the prophetic “ week,” but at a still later 
stage of the Antichrist’s career, at a time when persecutions 
have enlarged their sphere and taken in a multitude out of 
every nation and of all tribes and peoples and tongues 
(7:9, 10). Again, a third vision of martyrs, given in the 
introduction to the vial period (see the Analysis), shows us 
saints who have suffered death in that period, and, there- 
fore, at a considerably later stage of the Antichrist’s perse- 
cutions, this time in the latter half of the prophetic ‘‘ week,” 
for the image spoken of is erected at the middle of the 
“week ” and this has already been set up (15: 2, 3). And 
finally, a fourth vision of the martyr multitude, given in — 
the judgment period (see the Analysis) shows us all of the 
saints who have been killed by the Antichrist gathered into 
the presence of the Lamb, which is after the prophetic 
“week” is over and the tribulation is fully and forever 
past (20:46). Thus we have vision after vision uf the 
martyrs. But each time we see a new company of these 


THE EXPOSITION 193 


saints, until at last, we behold all of them brought safely 
and rejoicingly home. 


54 


At the beginning of the eighth chapter — which is a part 
of the introduction to the trumpet period —the phrase 
occurs, ‘‘ there was silence in heaven about the space of 
half an hour” (8:1). The question arises here, Do the 
words, “half an hour,’ mean what they say; or are they 
expressive of an uncertain and longer period of time? 
And this raises a similar question, Are the time measure- 
ments given in the Revelation to be taken literally or 
symbolically? These measurements are used in the fol- 
lowing places and connections: “ten days” (2: 10); “half 
an hour” (8:1); “ five months” (9:1); “ forty and two 
"months ” (1P2; 13:5); “three days and an half” (11:9, 
11); “a thousand, two hundred and threescore days” 
(12: 6); “ time and times and half a time” (12: 14); “ one 
hour” (17: 12) and “a thousand years” (20: 2-7). To 
place these enumerations in conjunction is interesting. But 
it is more than this; it proves helpful in answering the 
question raised concerning literalism or symbolism. 


55 


It is evident that several of the time measurements 
quoted above are to be taken literally. For instance, as 
we have already found in our study, the phrases, “ forty 
and two months ” (11: 2; 138: 5), “a thousand, two hundred 
and threescore days” (12:6), “a time and times and half 
a time” (12: 14), represent —on the basis of thirty days 
in a month— exactly three and a half years. This fact, as 
evidenced by these three passages, seems to put the stamp 
of literalism upon all of the time measurements given in the 


194 MATTHEW TWENTY-FOUR AND THE REVELATION 


Revelation. There is no more reason to suppose that the 
three passages are more literal than the others; and there 
is every reason to believe, in case they are literal, that the 
remaining passages are also such. In other words, all of 
the time measurements, in respect to literalness, are to be 
placed in the same category, that is, all are to be rejected 
or accepted. ‘Three of them may be accepted in exactness; 
and we conclude that the others may be. | 


56 


An objection naturally arises to the above conclusion as 
related to such minor time measurements as, “ ten days ” 
(2:10), “half an hour” (821), “five “months (Gea 
and “three days and an half” (11:9, 11). At first sight, 
it would seem that such short spaces of time, with a literal 
interpretation put upon them, ought to find no place in a 
book of such extensive movements and measurements as 
the Revelation. But two important facts are to be remem- 
bered before a conclusion of this kind is reached: first, the 
major part of the book has to do with time and not eternity, 
and this time — from 6: 1 to 19: 21 — is only seven years; 
and second, it is often the case in history that short spaces 
of time, not to speak of such intensive days as are por- 
trayed in this section of the Scripture, are immensely preg- 
nant with meaning, The storm in the English channel, in 
1588, only lasted a few days; but it broke up the Spanish 
armada and preserved British nationality and civilization. 
The coup d@’ etat of Napoleon the first, in 1804, took place 
in a single day; but it changed the history of France and 
Europe. The pulling of the trigger of a gun aimed at the 
Austrian heir to the throne by a student yet in his teens, 
in 1914, was accomplished in less than a minute; but it 
altered the course of the whole world. And it is evident 


THE EXPOSITION 195 


that a like time intensity is to be the order of things in the 
days of the Antichrist. Earth’s history will then come to 
its fruition and will be surcharged with events. In such 
conditions, a year, month, week, day or hour will carry 
with it tremendous potentiality, and out of infinitely small 
things, in time and episode, will come those which are in- 
finitely great. As a deduction from the fact that the time 
measurements above referred to are literally exact, we con- 
clude that the longest of these, namely, the “ one thousand 
years ” — given six times over in the twentieth chapter — 
is exactly what it is there said to be. In short, it is our 
opinion that all of the time measurements in the Revelation 
are to be understood in a wholly literal sense. As to the 
phrase with which we began, the silence in heaven of half 
an hour seems to be the lull before the storm. The trumpet 
period which follows is to be one of increased and increas- 
- ing judgments; and before it begins, there is that awesome 
stillness which, in heaven as well as on earth, presages out- 
break, devastation and woe. 


57 


There were various occasions in the Old Testament when 
trumpets were used and various purposes to which they 
were dedicated. It is only necessary in this place, to 
point out the fact that one occasion and purpose — and a 
chief one — was in connection with the proclamation and 
propagation of war (Num. 10: 9, 10; Judg. 3: 26-30; 6: 34, 
35; 7:7, 8, 17, 18). This seems to be the thought pre- 
sented by the use of the seven trumpets here in the Revela- 
tion (8: 2-6). In Joel 2:1, we have the words, ‘‘ Blow ye 
the trumpet in Zion, and sound an alarm in my holy moun- 
tain; let all the inhabitants of the land tremble; for the 
day of the Lord cometh, for it is nigh at hand;” and in 


196 MATTHEW TWENTY-FOUR AND THE REVELATION 


Zephaniah (1: 14-16) the words: ‘The great day of the 
Lord is near, it is near, and hasteth greatly, even the voice 
of the day of the Lord: the mighty man shall cry there 
bitterly; that day is a day of wrath, a day of trouble and 
distress, a day of wasteness and desolation, a day of dark- 
ness and gloominess, a day of clouds and thick darkness; a 
day of the trumpet and alarm against the fenced cities, 
and against the high towers.” It will be noted that each 
of these scriptures is prophetic, and that each has reference 
to the day of the Lord, the period in the Revelation which 
we are considering; also, that in each passage, the trumpet 
is an important factor, and that each ushers in a time of 
devastating war. These hints seem to be sufficient. They 
are outstretched fingers pointing to the consummation of 
divine warfare found in the Revelation. Only here, since 
it is the consummation, there is not one trumpet, but there 
are seven, which number is the one which indicates fulness 
and completeness. At the sounding of the seven trumpets, 
therefore, we see God going forth in His majesty and 
power to make war against His enemies, to the end that 
they may be overthrown and destroyed. He begins this 
progress of judgment at the first trumpet and ends it at 
the last; that is, He begins His judgments in the first three 
and a half years (6: 4-17) and ends them in the second 
(19: 11-21). 


58 


In the eighth chapter we are told that the “ prayers of 
all saints” are offered upon the “ golden altar which was 
before the throne”’ (8:3). There are two interesting facts 
which grow out of this statement. The first is that the real 
temple, with its holiest of all (Heb. 8: 2; 9:3, 8, 10), its 
brazen altar without (6:9), its golden altar within (8: 3), 
its golden candlesticks (1:12) and its true high priest 


THE EXPOSITION 197 


(Heb. 5:5, 6; 8:1, 2; Rev. 1: 13), was not on earth, but 
was and is in heaven, the earthly temple being a type, and 
the heavenly, the antitype; and the second is, that the 
prayers of the saints reach that upper and most holy place, 
are incense upon the golden altar, and become effective in 
fulfilling the great and far-reaching purposes of God. 
There is no scriptural evidence which would warrant the 
conclusion that the saints in heaven pray, the petitions 
which they might offer there being turned into praise 
(5: 8-10); but there is full evidence here that the saints 
on earth do pray, that their prayers are heard and 
answered, and that their intercessions are potent in the 
hands of God in accomplishing the mightiest effects 
(8: 3-5). This is tremendously solemn. It is a solemn 
thing to have such power put into one’s possession (Matt. 
16: 19; 18: 18); and it is still more solemn to have such 
committed to us, and then, possibly, either to misuse it, or 
~ not to use it at all. 


59 


The sounding of the first angel’s trumpet ushers in the 
judgments of the third, that is, the trumpet period; 
(8:6, 7; see the Analysis). It is to be observed that 
these trumpet-judgments are not the final ones, the 
trumpets being in the latter portion of the first three and a 
half years and the thunder, vial and judgment periods having 
to follow (see the Analysis). They denote, however, an in- 
crease of judgment as compared with the preceding seal 
period (6: 1-9), and they hold within themselves a further 
increase of judgment as the seven trumpets, one by one, give 
forth their notes of divine warfare. It is to be observed 
also, that the sounding of the trumpets deals with men in 
judgment in a partial and physical manner (8: 7-138; 9: 1- 
19). Mercy is mixed in judgment in order to bring sinners 


198 MATTHEW TWENTY-FOUR AND THE REVELATION 


to repentance, and the natural world is dealt with as that 
upon which man is dependent, in order that the wicked may 
look up in their bitter need and seek for refuge in God. 
Thus, only a third of the trees (8: 7), a third of the sea 
(8:8), a third of the creatures in the sea (8:9), a third 
of the fountains of waters (8: 10), and a third of the sun, 
moon and stars (8: 12) are involved in the cataclysms which 
take place. And thus also, when, a little later, judgments 
further increase and turn into a scourge of locusts with the 
sting of a scorpion (9: 1-11), the time of this woe is limited 
to five months (9:5). As evidenced by sacred and pro- 
fane history, it has always been a governing principle with 
God to deal after this manner with wilful and sinful men. 
The lesser judgments precede the greater, and judgment 
times are limited before they are extended. The ultimate 
issue then depends upon men. If they repent, they are for- 
given and further judgments are stayed. But if they do not 
repent, they remain unforgiven and further judgments fall 
(Jon. 1:2; 3: 1-10; 4: 9-11). It is this divine principle 
which we see being worked out here. God is judging and 
men are suffering. At the same-time, God is tempering 
judgment and men are being given their opportunity to 
escape increase of suffering. 


60 


The Greek word, phrear, which is translated in the ninth 
chapter, as in other places, “ bottomless pit”? (9: 1, 2, 11), 
means, primarily, a hole in the ground, such as a cistern or 
well. It thus comes to indicate, as related to scriptural and 
spiritual issues, the abyss. It is used nine times in the 
Revelation 49:°1,'2, 2, 2, 41; 11:75 17285-20510 See 
each case is associated with evil and the evil one. It 
seems to be the equivalent of the word, tartaros, or tartarus, 


THE EXPOSITION 199 


found, in other verbal form, in 2 Pet. 2: 4, which signifies 
the lowest place in Hades, where the fallen angels which 
are chained have their present dwelling place. Hence, it 
expresses the deepest of hell’s deeps, the prison house of 
Satan’s wickedest spirits, the source of earth’s most calami- 
tous woes. It is significant, therefore, that just at this 
juncture of human events this pit of pits should be opened 
and that out of it should come these misshapen, vengeful 
and death-dealing monsters, called “ locusts.’”’ This is 
Egypt’s plagues over again (Exod. 10: 4-19); only now 
these loathsome creatures have permitted energy and power 
which the past did not know. Moreover, we are seeing here 
the realization of men’s ambitions and hopes. They are 
presently seeking, without God, to tear down the veil which 
hangs between the seen and unseen, the known and un- 
known, and to penetrate the mysteries of the eternal world. 
That veil is lifted in this place, and there is a real and 
large penetration. It is, however, not from the outer side 
to the inner, but from the inner to the outer; and the con- 
nection between the other world and this is established in 
judgment and through none other than Satan himself. 


61 


The close of the ninth chapter is one of the saddest por- 
tions of holy Scripture (9: 13-21). A lke sad portion is 
found in Matthew’s Gospel, where the simple but awful 
phrase occurs, “ How often would I” —‘“ and ye would 
not” (Matt. 23:37). But here, the pathos is intensified. 
There, it was in the early past, as related to a single nation, 
and with the prospect of future days and other oppor- 
tunities. Here, it is in the late future, as related to many 
nations, and as God’s grace is drawing to its close. Just 
now, in the record, the divine mercy is expressing itself in 


200 MATTHEW TWENTY-FOUR AND THE REVELATION 


manifold ways and most compassionate forms, love seeking 
to win back wandering souls to forgiveness and peace. 
But it is all in vain. In spite of heavenly portents, priva- 
tion and scourge, men repent not of the works.of their 
hands; they persist in their evil worship; they cleave to 
their idols of gold, and silver, and brass, and stone, and 
wood; and they refuse to forsake their murders, sorceries, 
fornications and thefts (9:20, 21). A noted English 
scientist has recently said that the modern man is not 
worrying about his sins. Here, evidently, the men last on 
earth — so far as the.present dispensation is concerned — 
are of the same state of mind, loving evil more than they 
fear God and clinging to it even when fearsome sights and 
sounds are shaking the hands which clutch their prized 
misdeeds. All this does not agree with the theory that 
divine judgment is reforming and regenerating in its effect. 
In fact, the terrible reality and issue of this scene extin- 
guishes any hope which otherwise- might exist concerning 
the efficiency of purgatorial fires. According to the por- 
trayal, the fires have burned and men have suffered untold 
agonies. But to their latest breath, they reject the living 
and loving God. It is to be observed that this scene does 
not fit into the theory of a spiritual evolution amongst 
mankind, for this is not the beginning of things but the 
last, and here, at the last, men are more God-defying 
than ever in the past. 


62 


The tenth chapter begins the introduction to a new 
division, that is, the thunder period (see the Analysis). 
And this division, as in the case of the other divisions, is 
begun with an introduction (10: 1-3). We have in this 
case, however, something different from that which has 


THE EXPOSITION 201 


characterized the preceding divisions. In the others, we 
have had an introduction, but no conclusion; in this one, 
we have both an introduction and a conclusion (10: 1-3; 
5-11). That this last is the fact becomes plain by study- 
ing the chapter. The first verses (10: 1-3) are evidently 
an introduction to those which describe the seven thunders 
(10: 3, 4); and the verses which follow these are so inti- 
mately connected with them that they cannot be looked 
upon as a part of the introduction to the next period, but 
must be regarded as a summing up of the thoughts of the 
past period, and hence, as its conclusion. ‘The whole, it is 
to be noted, stands midway between the five periods which 
describe the earthly course of the Antichrist. The first 
of these is the seal; the second, the trumpet; the third, the 
thunder; the fourth, the vial; and the fifth, the judgment 
(6: 1 to 20: 15) ; so that two periods stand on either side of 
the one we. are now considering, namely, the thunder period, 
and thus the last named equally divides between them; 
(see the Analysis). This is more than interesting; it is, 
as well, significant. For the context makes it clear that 
the first two periods lie in the first half of the prophetic 
“week” and the second two, in the second half. The 
thunder period, therefore, standing midway between the 
two halves of the “ week,” runs the dividing line of time 
between them, being located exactly at the end of the first 
three and a half years and at the beginning of the second 
three and a half. In other words, the thunder period faces 
backward and forward, over the same length of time. It 
also, in facing forward, ushers in most solemn events, those 
which are to characterize the last days of the present dis- 
pensation. The sands of time, according to our study, are 
now running low, there being but three and a half years 
more before the Lord returns in judgment against the Man 
of Sin and his followers (19: 11-21). We must expect, 


902 MATTHEW TWENTY-FOUR AND THE REVELATION 


from this time onward until that event is reached, decreas- 
ing grace and increasing judgment. 


63 


The above remarks correspond with and thus illuminate 
the statement of the angel which is recorded at the close 
of the sixth verse of this chapter (10:6). This mighty 
angel has placed one foot upon the sea and the other upon 
the land (10:1, 2, 3), thus signifying the universality of | 
his dominion and the finality of his asseveration; and thus 
located, he solemnly raises his hand and swears by Him 
who lives forever and ever, who created the heaven, and 
the things therein, the earth and the things therein, and the 
sea and the things therein, that there shall be “time no 
longer,” (10:6). But it is to be observed, as we pass, 
while this is the reading of the Authorized Version and even 
that of the Revised in the margin, that it is manifestly not 
what the angel said, for succeeding chapters tell us that 
time will be further extended, it being stated that there will 
be another “ forty and two months” (11:2) or “a thou- 
sand two hundred and threescore days” (11: 3), and sub- 
sequently ‘one thousand years” (20:1, 2). We may 
understand then, that the word “time” is an incorrect 
translation of the Greek word used. The word is chronos, 
which means not simply time, as if it might be a single 
instant, but a space of time, of shorter or longer duration. 
By implication thus, the word signifies delay, or the oppor- 
tunity which comes through delay; and the Revised Version 
has chosen the word “ delay” to express its meaning. As 
judged by the context and the trend of the teaching through 
the course of these chapters, it is probable that the word 
conveys the thought both of delay and opportunity. As 
we have said, grace, from this time on, steadily and in- 


THE EXPOSITION 203 


creasingly gives place to judgment. This signifies that God 
purposes henceforth, rapidly to terminate time-space and 
the privilege of repentance which such grants. Salvation 
will yet be proclaimed, as the fourteenth chapter makes 
clear (14:6, 7); but it will not be largely heeded and its 
rejection will be followed by fearful and final penalties. 
In other words, from this point onward, the divine events 
will go with a rush, and will end in the direful destruction 
described both by Paul (2 Thess. 1: 7-9) and John 
(19: 11-21). It is this that the mighty angel, standing on 
sea and land, signifies. God has delayed His judgments 
in order that men may have opportunity to be saved (2 
Pet. 3:9, 15); but now, they are fast sinning away their 
days of grace, and hence the angel declares, there shall be 
delay and opportunity no longer (10: 6). 


64 


John was about to repeat what the seven thunders had 
said when he was commanded by “a voice from heaven ” 
to seal up “ the things which had been uttered” (10: 3, 4). 
To attempt, under these circumstances, to imagine what 
the words of the thunders were would be, not only idle, but 
also sacrilegious. It may be allowed us, however, to point 
out what is said in the Scripture about thunder and thunder- 
ing to make one or two deductions from this. The word 
thunder, in its various forms, is used forty times in the Old 
and New Testaments. Ten of these are found in the book 
Dietnemteveniion (4:5: 6: 1:8: 55 10: 38, 4, 4; 11:19, 
14: 2; 16: 18; 19:6). In the Old Testament, the word is 
generally associated with divine judgment, either as threat- 
ening or producing it, through the lightning which accom- 
panies it (Exod. 9: 23; 20: 18; 1 Sam, 2: 10; 7: 10; 12: 17, 
ieee manieee 4) op 267 145) Ps7 18:13; 77:18; 78248; 


204 MATTHEW TWENTY-FOUR AND THE REVELATION 


Isa. 29:6). In the Revelation, this seems always to be 
the case, the occasions when the word is used being those 
of judgments, prophesied or expressed. When the word, 
in the Old or New Testaments, is connected with the voice 
of God, the suggestion is that of power and destruction 
(Job’°37: 4,'5;,40:.9; Ps. 77:18; 104: 7; Rev, 14:2) 3 The 
sum total of scriptural evidence, therefore, is to the effect 
that God’s thundering is expressive of His hberated wrath 
and vengeance upon sinful men.. Hence, we may judge 
that the seven thunders of this tenth chapter (10: 3, 4) . 
represent the divine power which has already been put 
forth and which is about to be sent down from heaven in 
a devastating and destroying manner. Possibly, the reason 
why God commanded the voice of the thunders to be sealed 
was in mercy to those saints who would read the Revelation 
record, since the full tale of woe would be too dreadful 
to be perused. If this is true, it follows that the portrayal 
of the judgments which follow in the vial and judgment 
periods is not complete, but only partial. . 


65 


In the conclusion which we are now considering and 
which is related to the thunder period (10: 5-11; see the 
Analysis), there occurs a notable phrase which is to be 
most closely observed, for it is the key to a rightful inter- 
pretation of important events as recorded in the Revelation. 
This phrase is found in the words, “ mystery of: God ” 
(10: 7). The word mystery comes from the Greek noun 
mustérion, which is derived from the verb muo, which sig- 
nifies to shut the mouth. A mystery, therefore, is some- 
thing unspoken, that is, it is a secret. From a scriptural 
standpoint, it is a divine thought, purpose or plan which 
is at first hidden and afterwards revealed (Rom. 11: 25; 


THE EXPOSITION 205 


soe Gorlowol: MWphels.933 93, 45:6) 19 Col: 1; '25— 
27), and which, being revealed, needs the further illumina- 
tion and interpretation of the Holy Spirit (Rom, 11: 25; 
Eph. 3: 3-5; Col. 1: 25-28; 4:3, 4). There is thus a 
mystery of evil, which includes that of iniquity (2 Thess. 
2: 7) and that of Babylon (Rev. 17:5, 7). There is also 
a mystery of good, which includes that of God (1 Cor. 4: 1; 
Solwee 1 2sekev. 40:7); that, of Christ. (Eph; 3:4; Cok: 
1: 26, 27); that of God’s will (Eph. 1: 29); that of God’s 
wisdom (1 Cor. 2: 7); that of the kingdom (Matt. 13: 11; 
Mark 4:11; Luke 8:10); that of Israel (Rom. 11: 25); 
that of the church (Eph. 3:3; 5: 22); that of the gospel 
(Rom, 16: 25, 26; Eph. 6: 19) ; that of faith (1 Tim. 3: 9) ; 
that of godliness (1 Tim. 3: 16) and that of Christ’s coming 
(1 Cor. 15: 51-53). Laying hold now upon those mysteries 
which are most central and important, it is rightful to say 
that the essential thought of God concerning mystery is 
related to Christ and the church. In reference to these, it 
is clear from two passages (Eph. 3: 4; Col. 1: 26, 27) that 
Christ is the primary mystery, this as the Head of the 
members of His body; and it is equally clear from one 
passage (Eph. 3: 3; 5: 22), that the church is the secondary 
mystery, this as a body made up of Jews and Gentiles 
united together in the Spirit (Eph. 3: 1-6). This review 
of Scripture brings us to the conclusion that the mystery 
of God spoken of in the tenth chapter is the church, and 
that the statement, “the mystery of God should be 
finished,” refers to the completion of that body. If this 
is a correct deduction, it becomes plain that the church 
continues on earth up to the tenth chapter, and also, 
according to the words of the verse, unto “ the days of the 
voice of the seventh angel, when he shall begin to sound ” 
(10: 7). In other words, it will be during the first portion 
of the sounding of the seventh trumpet that the last member 


206 MATTHEW TWENTY-FOUR AND THE REVELATION 


of the body of Christ will be saved, and it will be at the 
same time that the Lord will return and call the living 
and dead saints to Himself. As the sound of the seventh 
angel takes place after the Antichrist has been revealed 
and during the days of the great tribulation, it becomes 
evident that the church is continued on earth up to and 
into the tragic events of the Antichrist’s reign (11: 15; 
12: 13-17). In confirmation of all of the above, it is in- 
structive to note that the Greek verb here used for 
‘finished ” (10: 7) is teleo, which means to bring the thing 
in mind, namely, the completion of the church, to a full 
end. This is the word, in its noun form, which the Lord 
uses in Matthew twenty-four to describe the same period 
of time and the same events of experience (Matt. 24: 6, 
13, 14). 


66 


The eating of the little book by John, recorded in the 
tenth chapter (10: 10, 11), was a symbolic ‘act with a great 
reality attached to it. The apostle was not the first who 
had been called upon to act his part in this manner, for 
nearly seven hundred years before Ezekiel had been bidden 
to eat the roll of the book (Ezek. 2: 6-10). And the ex- 
planation of the one event is obtained from the other. 
This then is what Jehovah said to the old-time prophet: 
“And thou, son of man, be not afraid of them, neither be 
afraid of their words, though briers and thorns be with 
thee, and thou dost dwell among scorpions: be not afraid 
of their words, nor be dismayed at their looks, though they 
be a rebellious house. And thou shalt speak my words 
unto them, whether they will hear, or whether they will 
forbear; for they are most rebellious — and when I looked, 
behold, a hand was sent unto me; and lo, a roll of a 
book was therein; and he spread it before me; and it was 


THE EXPOSITION 207 


written within and without; and there was written therein 
lamentations and mourning and woe. Moreover he said 
unto me, Son of man, eat that thou findest; eat this roll 
and go, speak unto the house of Israel. So I opened my 
mouth and he caused me to eat that roll. And he said unto 
me, Son of man, cause thy belly to eat and fill thy bowels 
with this roll that I give thee. Then did I eat it; and it 
was in my mouth as honey for sweetness.” (Ezek. 2: 6, 
7, 9, 10; 3:1-8). So now, the time of the new-time 
prophet has come and he too is bidden to eat the roll, in 
the same manner and with the same results. In the mouth, 
the words of the Lord are as sweet as honey. But in the 
belly, they are very bitter. In other words, any and every 
saint soon finds that God’s Word has both a subjective and 
objective effect. To feed upon it is always sweet; to de- 
clare it is often exceedingly bitter. And the most strange 
thing about it is that the centuries have produced no change 
in these respects. Whether it be Ezekiel, John or our- 
selves, it is unchangeably the same; we delight in the Word 
which others hate; and others hate the Word in which we 
delight. Evidently then, particularly as related to the 
objective aspect, human hearts and conditions will remain 
altogether the same to the end. Back there, men hated 
the prophet who dared to prophesy according to the word 
of the Lord (1 Kings 22: 1-8); and here, way down in 
the end-time, the message and the messenger are utterly 
despised and rejected (11:10). It is significant that John 
is bidden to eat the book representatively. That is, it was 
not only true that he himself was to prophesy over, or 
against “‘ many peoples and nations and tongues and kings ” 
(10: 11), but also, he stood for those who, in the last three 
and a half years of this age, were to do the same (14: 6, 7). 
This means that the office of prophet will find new appli- 
cation and elevation in the days of the Antichrist, with the 


208 MATTHEW TWENTY-FOUR AND THE REVELATION 


old-time conditions of suffering re-established and re-en- 
forced (11: 3-12; 14: 6-12). And as it was in the case of 
Jeremiah, who was bidden to prophesy against stiff-necked 
Israel and who quietly replied, ‘“ Amen, O Jehovah!” (Jer. 
11: 1-5), so it will be in the last days. It is a blessed fact 
that there was never yet a people so hard of face that God 
did not send a prophet to it. And it is an equally blessed 
fact that there was never yet a time, however hard of face 
a people might be, but that God could find somewhere a 
prophet who was willing to go and speak to them. How 
great, then, is the grace if God; and also, how great is the 
honor, either in this day or another, to be bidden by Him, 
as John was, to eat the roll, whether it be sweet or bitter, 
and especially when it is both. 


67 


The eleventh chapter begins the introduction to the vial 
and judgment periods; (11:1 to 15:8; see the Analysis). 
It is the longest introduction found in the Revelation, cover- 
ing chapters eleven, twelve, thirteen, fourteen and fifteen. 
That this portion of Scripture is an introduction is 
proven by the fact that the next seventh division of 
the book, namely, that of the seven vials, does not 
begin until the second verse of the sixteenth chapter, 
which indicates that all which lies between the close of the 
thunder period (10:11) and the begining of the vial 
period (16:1) is introductory to and explanatory of the 
last named period (see the Analysis). In addition, a close 
study of this long introduction reveals this fact, that it is 
introductory, not only to the vial period, but also to the 
judgment period which follows, the purview of the intro- 
duction reaching up to and including the events of the 
seventeenth, eighteenth and nineteenth chapters. We are 


THE EXPOSITION 209 


to keep in mind as we pass onward in our studies, there- 
fore, that what we find in this introduction is not the 
actual description of the events of the vial and judgment 
periods, but the divine, heavenly and spiritual foreview of 
the same. This understanding of the introduction will ex- 
plain certain repetitions which occur as between the intro- 
duction and description, the one being a pre-statement of 
the other. Thus, for instance, we have in chapter fourteen 
——which is a part of the introduction—a portrayal of 
the coming of Christ (14: 14-20), though this event does 
not actually take place in the development of the record 
until chapter nineteen (19: 1-21). In our further study, 
we shall keep these thoughts in mind and our comments 
will be in accordance with them. 


68 


It seems plain, as has been already pointed out (see 
Paragraph 24), that the old-time setting of things, geo- 
graphical, national and political, will again be in evidence 
in the last days of this present age. Indeed, this appears 
to be the setting of all prophecy, Old Testament and New. 
Whatever prophet may be speaking, he easily and almost 
imperceptibly passes from the historic to the prophetic, 
from the thing which is to that which will be, from that 
which is most ancient to that which will be most modern. 
This is notably the case in the eleventh chapter of Daniel, 
and even more notably, in the twenty-fourth chapter of 
Matthew. And the meaning of it is that the old repre- 
sented the new and that the ancient is to be renewed in the 
modern. Does a prophet speak of Israel as being in Pales- 
tine and then suddenly pass to the last days (Isa. 1: 21-24; 
2: 1-5)? Then, evidently, Israel is to be restored to the 
land before the last days come. Does another prophet 


210 MATTHEW TWENTY-FOUR AND THE REVELATION 


speak of Babylon, saying that it will be destroyed forever, 
that it will never again be inhabited and that no’ Arab 
shall pitch his tent there (Isa. 13: 17-22)? Then by the 
token of the fact, in spite of past destruction, that Arabs 
do now pitch their tents there and that the nations are 
presently planning to restore the great city, Babylon will 
be rebuilt and then again destroyed. Does another prophet 
say that in the last days “all nations” will be gathered 
together against Jerusalem and that at that time there will 
be a mighty earthquake (Zech. 14: 1-4)? Then, as surely 
as history tells of but one nation besieging Jerusalem in 
the days of Titus and there being no accompanying earth- 
quake, Jerusalem will be built up and established and again 
besieged and destroyed. Does Christ speak of “ the abomi- 
nation of desolation standing in the holy place” and fore- 
tell that immediately after this the sun will be darkened 
and the moon will not give her light (Matt. 24: 15-29)? 
Then, as surely as no similar portents occurred when the 
holy place was desecrated by Antiochus Epiphanes, so 
surely must another desecrator appear and the temple with 
its holy place be erected, in order to make this profanation 
and its accompanying signs possible. And now does the 
angel bid John measure the temple of God and the altar, 
leaving out the court of the Gentiles (11: 1,2)? Then, in 
the time contemplated by the Revelation, Jerusalem, the 
temple, the altar, the worship of Israel will be as they were, 
the old order being restored and renewed. In short, the 
geographic and historic setting of the day in which Christ 
lived and spoke and this Revelation was written will be 
completely re-established. 


THE EXPOSITION AGT 


69 


The instruction given to John to measure the temple, 
inclusive of the place occupied by its altar and worshippers 
(11:1), and the further instruction not to measure the outer 
court (11:2), implies that, at the time in view, the Jews 
have been restored to their land and city, Jerusalem has 
come again into prominence, the temple has been rebuilt, 
the old-time temple service has been renewed and the 
distinction which existed in the Lord’s day in regard to 
the temple as between Jews and Gentiles, there being a 
well-defined place for each, has been restored. This makes 
it clear-——which the balance of the chapter confirms — 
that we are dealing with a scripture which is prophetically 
concurrent with Daniel 9:27 and Matthew twenty-four. 
Manifestly, the last prophetic “ week” has come, and in- 
deed, the last half of that “ week,” that is, the last three 
and a half years, and hence, old-time conditions are again 
existing.» Deriving our thought from Daniel 9: 27, the 
Antichrist has restored the temple and its worship to the 
Jews — as Herod did in the past — and everything is thus 
prepared for the final scenes of apostasy on the part of 
Christless Jews and Gentiles, of faithful witnessing on the 
part of Christian Jews and Gentiles, and of the persecution 
of these last on the part of the Man of Sin. And the angel 
makes it plain to John how long the Gentiles, as empowered 
by the Antichrist, will tread under foot the court and the 
holy city, this being a space of forty-two months (11: 2) 
or a thousand two hundred and threescore days (11: 3), 
that is, three and a half years. All this is most important. 
The fact that the Gentiles are treading the temple court 
and holy city under foot (11:2) shows that the policy of 
the Antichrist has here changed from favor to disfavor. 
In other words, the middle of the prophetic “ week” has 


912 MATTHEW TWENTY-FOUR AND THE REVELATION 


been reached and the covenant with the Jews has been 
broken (Dan. 9:27); and the time mentioned, namely, 
forty-two months, indicates that the middle of the “ week ” 
has been come to and that only three and a half years of 
Antichrist’s activities remain to be fulfilled. We argue 
from this, and apparently, with correctness, that we have 
now reached in the record the last half of the seven years, 
and that what follows— from this chapter to the end of 
the nineteenth — has to do with the closing years of the 
Man of Sin and the great tribulation which he brings upon 
the earth (Matt. 24: 15-22). In other words —to repeat 
what was said in paragraph 60—the thunder period ran 
the dividing line between the first and last halves of the 
“week,” and hence, succeeding events are the summing up 
of God’s dealings eh sinful men within the rae space 
of the present dispensation. 


70 


The two witnesses (11: 3-13) are probably Moses and 
Elijah. This conclusion is reached in view of the following 
scriptural indications: Moses and Elijah were the two 
witnesses who stood beside Christ on the mount of trans- 
figuration (Matt. 17: 1-4), and it is thus probable that 
they were the two who stood beside the apostles on the 
Mount of Olives at the time of the Lord’s ascension (Acts 
1: 9-11). Again, the Old Testament prophesied that 
Elijah would return to earth before the coming of the 
Messiah (Mal. 4: 5, 6), and, while John the Baptist partly 
fulfilled this prophecy (Matt. 17: 9-13; Luke 1:17), it is 
clear that he did not do so wholly (Matt. 11: 13, 14), which 
indicates first, that the prophet will yet appear, and, seeond, 
that there is no more likely place for him to do so than 
the one mentioned in this scripture. Again, both of these 


THE EXPOSITION 213 


prophets have bodies, which make their prophesied martyr- 
dom possible (11: 7), Elijah never having lost his (2 Kings 
2: 11) and Moses having been given back his at the mount 
of transfiguration (Luke 9: 30, 31; Jude 9). And finally, 
the record states that these prophets have power to shut 
the heaven, that it rain not during the days of their proph- 
ecy (11:6), which Elijah did in his time (1 Kings 17: 1; 
Jas. 5:17); and that they have power over the waters 
to turn them into blood and to smite the earth with every 
plague (11: 6), which Moses did in his (Exod. 7: 17-21). 
If it finally proves true that Moses and Elijah are the 
two witnesses and thus that they revisit earthly scenes to 
lay down their lives in loving sacrifice to the Lamb of God, 
it will give us a new conception of the devotion of these 
saints, and also of the worthiness of Christ to receive the 
best which man may ever offer to Him. 


71 


It is evident from the mighty works which are performed 
by the two witnesses, recorded in the eleventh chapter (11: 
3-6), that prophetic and apostolic conditions in respect to. 
signs and wonders are, during the last years of the present 
dispensation to be largely restored. The scenes here de- 
scribed, the going forth of fire, the shutting of heaven, the 
turning of water into blood, and the smiting of the earth 
with plagues (11: 5, 6), remind one of Egyptian episodes 
and Palestinian experiences. There is, however, a notice- 
able difference between past manifestations and these, the 
present showing an increase in divine violence and destruc- 
tion, this being particularly expressed by the words, “ and 
to smite the earth with all plagues as often as they will”’ 
(11:6). The occasion of this supernatural manifestation 
is, unmistakably, the development of the power of the 


914. MATTHEW TWENTY-FOUR AND THE REVELATION 


Antichrist, he having declared himself to be God (13: 4-6) 
and his false prophet having performed many miracles in 
his behalf (13: 11-15). God, therefore, more than dupli- 
cates these satanic displays, as He did in the time of Moses 
as related to Jannes and Jambres (2 Tim. 3: 8); and thus 
he strengthens the faith of persecuted and faltering saints. 
But it turns out to be a serious matter to witness against 
the Antichrist in the day of his permitted power, for the 
two prophets find that doing this, however great their 
miracle working, means the ultimate forfeiture of their 
lives. According to the record, when they have finished 
their testimony, the beast —the Antichrist — makes war 
against them, overcomes them and finally kills them, after 
which their bodies lie in the street of Jerusalem for three 
days and an half, while wicked men make merry over the 
fact that they have gotten rid of those who troubled them 
by their righteous words and acts. This rejoicing, how- 
ever, is short-lived. For, on the third day, the Spirit of 
life from God enters into these martyred frames, they 
stand upon their feet, and, being called to heaven, they 
ascend thither in a cloud, all of their enemies beholding 
them (11: 1-12). We have rehearsed these events in detail 
because it is wholesome for us to dwell upon them. It is 
well to be reminded, first, that God has not lost His ancient 
power and can display the same at any time He may 
please; second, that there is ever a limitation upon mortal 
man in what he may do and be permitted to do against 
God’s saints, it being seen here that the prophets who are 
empowered to kill are, finally, themselves killed; third, that 
God is manifestly sovereign in all His ways, He making 
choice of His two witnesses, establishing them as miracle 
workers of the highest order for a time, and then suddenly 
appointing them to suffering and death; and lastly, that ap- 
parent defeat of good by evil is only apparent and not a 


THE EXPOSITION 215 


reality, this triumphant Antichrist being permitted to work 
wickedness, but finding himself by so doing only the more 
deeply enmeshed within the divine toils. It is all a sad 
chapter, so far as the experience of the saints 1s concerned, 
especially as coming late in their experience. But, as it 
was in the past, so it is here; the process is to be judged in 
view of its result, and, while the one is dark, the other is 
infinitely bright (Heb. 12: 2; 2 Tim. 2: 12; 1 Pet. 4: 12-14; 
2 Cor. 4: 17, 18). 


72 


The sounding of the seventh trumpet in chapter eleven 
is referred to in verse fifteen (11:15). Its natural place 
would have been immediately after the sixth trumpet in 
the. ninth chapter (9:13). But the supernatural Spirit 
puts it in this place, subsequent to the interjected portion, 
because the blowing of the seventh trumpet is introductory 
to the vial and judgment periods, each of these falling 
under this trumpet. We judge by this that the sounding 
of the seventh trumpet is not a short, but a prolonged 
event, it being an episode of a major kind, inasmuch as 
there are many important experiences connected with it. 
A deduction from this is, that the phrase, “in the days of 
the voice of the seventh angel, when he shall begin to 
sound” (10: 7), does not imply that the “mystery ” is 
finished at the first blast of the seventh trumpet, but rather 
at the commencement of its being blown as compared with 
its whole sounding. This commencement may be in itself 
a prolonged event, for the sounding reaches over both the 
vial and judgment periods, the last of which does not come 
to an end until the close of the millennium, as described in 
chapter twenty; (see the Analysis). We judge, therefore, 
that we are reaching now, in the divine record, the most 
dramatic and tragic series of events which pertain to the 


216 MATTHEW TWENTY-FOUR AND THE REVELATION 


years of the Antichrist, both in respect to the wicked and 
the righteous. As to the seventh trumpet (11:15), there is 
good reason to believe that it is the “ trump of God” of 1 
Thessalonians (4:16) and the “ last trump” of 1 Corin- 
thians (15: 52), this conclusion being reached by keeping 
in remembrance that the safe rule of scriptural interpreta- 
tion is to allow Scripture to interpret Scripture, and also by 
noting the fact that there is no other series of trumpets 
spoken of in the Scripture by which to interpret the passages 
mentioned except the one found in the Revelation. This 
conclusion confirms the thought, since the 1 Thessalonian 
and 1 Corinthian passages manifestly concern the body of 
Christ, that the finishing of the mystery at the beginning 
of the sounding of the seventh trumpet (10: 7) refers to the 
completion of the church. 


73 


According to the words which immediately follow the 
phrase, “ and the seventh angel sounded,” God regards the 
sounding of that trumpet as that which leads up to and ushers | 
in the millennial kingdom (11:15). Hence it is, that great 
voices in heaven declare that “ the kingdoms of this world 
are become the kingdom of our Lord, and his Christ” 
(11: 15; see the Literal Translation). This does not mean 
that Christ’s messianic kingdom actually comes here, for the 
subsequent record makes it plain that this event does not 
occur until the close of the nineteenth chapter. But, 
according to this divine foreview of events, God purposes 
under the seventh trumpet to establish the kingdom on 
earth, and, this being the case, He considers the thing as 
already done. Hence, he uses what grammarians cail the 
historical present, putting the future tense into a present 
one, and thus speaking of a future event as a present fact. 


THE EXPOSITION 217 


The strong trend of the following chapters, therefore, is 
toward the realization of kingdom events, everything mov- 
ing precisely and rapidly to this end. All this explains 
what is described in the following verses (11: 16-19). In 
these, the four and twenty elders fall upon their faces and 
worship God, giving Him thanks. In doing this, they 
present as the reason of their adoration the fact that the 
Lord has taken to Himself His great power, and has 
reigned. ‘They further state that the nations were angry, 
that God’s wrath has come, that the time of the dead that 
they should be judged and that reward should be given 
to the prophets, the saints, and those that fear His name, 
small and great. And finally they-assert that the time has 
arrived when God is about to destroy the earth (11: 16-18). 
As will be seen, these phrases constitute a foreview of 
events which are described as taking place at the arrival 
of Christ (19: 1-21). In other words, we are considering 
the introduction to a description which is given in a later 
portion of the book, whose view is through the remaining 
three and a half years and to the end of that period of 
time. Notable then, is the verse which follows. This 
portrays the temple of God as being opened in heaven, the 
ark of God’s testimony as being located within the temple, 
and lightnings, and voices, and thunderings, and an earth- 
quake, and great hail as proceeding from heaven (11: 19). 
These sights and sounds are God’s token that the end of 
the dispensation is near at hand. 


74 


The twelfth chapter continues the introduction to the 
vial and judgment periods (see the Analysis). It begins 
by presenting to our view a great “ wonder” (12:1). This 
leads us to observe, as introductory to the interpretation 


218 MATTHEW TWENTY-FOUR AND THE REVELATION 


of this chapter, that there are three wonders spoken of in 
the Revelation. There is first, the wonder of the woman 
(12: 1); second, the wonder of the dragon (12: 3); and 
third, the wonder (‘“ sign,’ in the Authorized Version) of 
the seven angels having the seven last plagues (15: 1). 
The word “ wonder ” or “ sign” is from the Greek sémeion, 
which is derived from sémaino, which is from séma, a mark. 
Thus sémeion is an indication, and, scripturally speaking, 
a divine and supernatural one. Hence, it is a token, a 
miracle-sign, and thus a wonder. Now, all of these three 
signs come at the close of the prophetic ‘ week,” that is, 
within the space of the last three and a half years, when 
earthly events are rushing on, under the divine impulse, to 
their appointed end. They signify, therefore, that God is 
at this time interposing in the affairs of men in a new and 
striking way, making it plain to all by their arresting vivid- 
ness that the hour of judgment upon the wicked is drawing 
near and that the stroke of justice is about to fall. All 
this reminds us of Matthew twenty-four, where heavenly 
portents, in the last three and a half years, rapidly multi- 
ply, leading up to the greatest of all signs, namely, that of 
the Son of Man (Matt. 24: 29, 30). We are to understand 
then, that God is giving us in this twelfth chapter a 
heavenly portrayal of an important kind, presaging great 
events which are about to come to pass. 


75 


It is generally admitted that the interpretation of the 
twelfth chapter, particularly that of the woman sign 
(12: 1, 2, 6), presents one of the most difficult of prophet- 
ical problems. The dragon sign does not offer any diffi- 
culty, for it is divinely interpreted, the Spirit giving the 
information that this beast stands for the “old serpent, 


THE EXPOSITION 219 


called the Devil, and Satan, which deceiveth the whole 
world” (12:9). But no such interpretation is given con- 
cerning the woman sign, and we are thus left to our own 
consideration in seeking to understand the meaning of the 
same. In all pursuit of prophetic knowledge, we are to 
avoid imagination and keep to interpretation. Let us note 
then, what facts are before us in this chapter. First, the 
woman sign—and this is also true of the dragon sign 
(12: 3) —is not in itself a reality, but a sign of a reality, 
the sign being a vision and the reality being the object 
visioned. Second, the man-child which is born of the 
woman (12: 5) is evidently Christ, for He alone is destined 
to rule all nations with a rod of iron (12: 5; Ps. 2: 9; Isa. 
11:4; Rev. 2: 2, 7; 19: 15), and He alone was caught up 
to God and to His throne (12: 5; Acts 1: 9; 2: 23, 24, 30; 
Rom. 6:4). Third, the woman in the first instance is the 
mother of Jesus, for it is affirmed that she brought forth 
the man-child (12: 2, 5). Fourth, it is manifest that the 
woman, as the mother of Jesus, is to be regarded, not so 
much from an individual standpoint as from a representa- 
tive one, and, therefore, as a type, the “ woman”’ after- 
wards flying into the wilderness (12:6), which was 
typically true of Mary (Matt. 2: 11-15), but is here anti- 
typically true of those whom she represents, namely, the 
people in view in this chapter. Fifth, these last mentioned 
people are beyond doubt those who live in the time of the 
Antichrist and in the last years of his reign, for they are 
said to be persecuted by the Man of Sin for “a thousand 
two hundred and three score days,” or three and a half 
years (12: 3-6). Sixth, the people in mind are, like Mary, 
both Jews and Christians, being called “ brethren” 
(12: 10), overcoming “ by the blood of the Lamb, and by 
the word of their testimony” (12:10, 11), and being 
identified with those who “keep the commandments of 


220 MATTHEW TWENTY-FOUR AND THE REVELATION 


God, and have the testimony of Jesus Christ” (12: 17). 
Seventh, the persons involved in the prevailing persecutions 
are driven out of Jerusalem and Palestine into other lands 
and among Gentile nations, this last being signified by the 
use of the word “ wilderness” (12: 6, 14), which is a word of 
contrast with the scriptural phrase which describes Pales- 
tine as “ the land” (Gen. 12: 1-7). Eighth, there are those 
amongst the nations who receive, hold and protect these - 
Jewish Christians, saving many from death, which is por- 
trayed by the phrases, “they should feed her there” 
(12:6) and “the earth helped the woman, and the earth 
opened her mouth, and swallowed up the flood which the 
dragon cast out of his mouth” (12: 15, 16), this succoring 
going on for a “thousand two hundred and three score 
days” (12:6) and “a time, and times and half a time,” 
or for three and a half years (12:14). And lastly, the 
persecuted saints are assisted, not alone by compassionate 
persons among the nations, but also by God Himself, this 
being indicated by the “two wings of ‘a great eagle” 
(12: 14), the eagle being the sign of the divine presence 
and empowering (Deut. 32: 11, 12; Ps. 103: 5; Isa. 40: 31; 
Fizek. 1: 10; 10: 14; Rev. 4:7). All this reminds one of 
the latter part of Matthew twenty-five (25: 31-46), and 
gives us the true setting and explanation of that passage. 
And the whole, apparently, is the sign-evidence of what 
Jewish Christians will be in the day here in mind, that is, 
in the time of Antichrist’s persecutions. Accepting then, 
this interpretation of the sign of the woman, we may under- 
stand that God purposes to make these Jewish Christians, 
as the doers of God’s will in the midst of great tribulation, 
His highly exalted ones, adorned with heavenly glory, hav- 
ing power over every natural force, and regnant, with Him- 
self, over all places and dominions, these things being be- 
tokened by the symbolism of the first verse (12:1). We 


THE EXPOSITION | pea 


thus learn from this twelfth chapter that earthly experi- 
ences, as related to the saints, are set forth as drawing 
rapidly to an end, for the sign is the assurance that now, 
in a little while the Tarrying One will come (Heb. 10: 37), 
will rescue His darling from the hons (Ps. 35: 17), and will 
place her on high, His bride, wife, co-heir and co-ruler 
Pee Ol eee tom 83.11 se Rev. 19207204) 6)¥) “Ite is 
significant that there was given at the beginning of the 
Revelation a vision of Christ as highly exalted and domi- 
nant (1: 9-20); and that here in the middle of the book, 
concurrent with the self-deification of the Antichrist and 
the most fearful of his persecutions, a vision is granted 
of the church, especially the Jewish portion of it, as like- 
wise exalted and dominant (12:1). Such an identification 
in glory and power between the Head and the members is 
deeply humbling, and, at the same time, marvelously 
heartening. 


76 


Keeping in mind that the ascended Christ is the author 
of the Revelation (1:1), it is evident that He believes in 
the glory as He did on earth that Satan is a real and 
demoniacal person (12: 7-9). According to the record, this 
august but dreadful being moves to and fro in the evil 
drama and tragedy of these scenes, the most potent and 
sinister personage to be observed. His name, in its several 
forms, actually occurs thirty times, and there is scarcely a 
chapter wherein his dreadful face is not seen, either in the 
foreground or background. As elsewhere in Scripture (Job 
1:6; Eph. 2: 2; 6: 12), he has set his throne only a little 
below that of God and he dominates the forces of evil 
spirits with master-mind and almost infinite power (Eph. 
6: 10-12). In the closing scenes, he produces as a last 
master-stroke a trinity of evil in imitation of the Trinity 


992 MATTHEW TWENTY-FOUR AND THE REVELATION 


of good, himself in the place of God, the Antichrist in the 
place of Christ and the false prophet in the place of the 
Holy Spirit; and strangely enough, where men have found 
it impossible to believe in the divine Trinity, they seem to 
have no difficulty in accepting this satanic one (13: 1-15). 
But according to the revelation, Satan, here as ever, can 
never go beyond the length of his chain. There is One 
whose throne is above his own, whose mind and power are - 
wholly infinite, who dominates evil forces as well as good, 
and who, at last, brings this monster of iniquity to his knees 
and casts him down forever (12: 7-9; 20: 1-8, 7-10). In 
view of the Devil’s end, it is finally seen that the worst 
that he can do to the one whose life is hid in Christ — as 
Jesus said (Matt. 10: 28) —is to destroy his body; and 
even this he fails to do in the ultimate sense, for the visions 
of this book pierce beyond the veil and reveal, at last, all 
of the saints, including the martyr throng, in glorified 
bodies and bearing the image of God (21: 3-5). 


77 


It is to be kept in view, in reading the twelfth chapter, 
that Satan’s present dwelling place is not Hades, but 
heaven. This accounts for the war between Michael and 
his angels and the dragon and his angels being fought in 
heaven (12: 7-12). In corroboration of this it is to be 
observed that the Spirit declares that Satan is the prince 
of the power of the air, which is heaven (Eph. 2: 2), and 
that the principalities, powers, rulers of the darkness of 
this world, and wicked spirits, are all located with him in 
heavenly places (Eph. 6:12 R. V.). The heaven which 
Satan and his followers occupy is not the first one of the 
clouds (Acts 1:9), nor the third one where Christ is and 
to which Paul went (2 Cor. 12: 24) — which is the highest 


THE EXPOSITION 223 


one (Eph. 4: 10) — but that one which lies between these 
two, where the planets circle in their courses and which the 
Spirit calls the “air” (Eph. 2:2; 1 Thess. 4:7; Rev. 
9:2; 17:17). It is to this place then, that God sends 
Michael and his angels and where the great, heavenly 
battle is waged (12:7). The divine purpose of the battle 
is to dispossess Satan and his angels of their high vantage 
place, where they have ruled over the affairs of this earth 
so long and successfully (2 Cor. 4: 4; Eph. 2: 2), and thus 
to cast them down, first, to earth (12:9, 12), afterwards, 
into the abyss (Matt. 25: 41; Rev. 20: 3), and finally, into 
the lake of fire (20:10). These last statements make it 
manifest that God preserves His right of choice in act and 
process to the end of His dealings with Satan and his 
angels. Thus, though he has allowed him and them to 
~ exist and largely to have their way for thousands of years 
past, He now deals with them in judgment, not in an 
instant of time, but gradually, in successive stages, and 
only finally, when He has accomplished through them great 
and time-consuming events of judgment toward men which 
it is His purpose to bring to pass. Satan has pitched his 
throne high; but God has placed His higher. Satan is 
mighty; but God is Almighty. Satan can destroy; but God 
can destroy the destroyer. Satan is free; but God will 
shut him in, at last, so he may never more harm or even 
touch His holy ones. In His own time, therefore, God will 
indisputably enthrone Himself by indisputably dethroning 
Satan. All this was the vision Christ had when He was 
on earth, when He said, “I beheld Satan as lightning fall 
from heaven” (Luke 10:18); and again, “ Now shall 
the prince of this world be cast out” (John 12: 21); 
and again, “ The prince of this world is judged” (John 
16:11). To the eternal Christ, Satan’s downfall was 
already visible and accomplished. But for mortal men, 


224 MATTHEW TWENTY-FOUR AND THE REVELATION 


time had to pass. So it is that it is here, in this twelfth 
chapter and in these last three and a half years of the reign 
of the Antichrist, that the event is seen as actually accom- 
plished. But even here, it is to be remembered, we have 
only the introductory foreview of the event. The real ful- 
fillment of it is later, in the vial period, which is described 
from the beginning of the sixteenth chapter onward. 


78 


The thirteenth chapter continues the introduction, giving 
us a further foreview of the vial and judgment periods; 
(see the Analysis). It brings John into view, he having 
passed in spirit, from heaven (4:1) to Jerusalem (11: 1), 
and from thence, presumably, back to Patmos and to the 
sands of the sea there (13: 1). Here the apostle is granted 
a new vision, as he looks out upon the waters of the great 
sea (the Mediterranean), beholding, as he gazes, a beast, 
rising up out of the sea, having seven heads and ten horns, 
and upon his heads ten crowns, and upon his heads the 
names of blasphemy (13:1). This beast has the form of 
a leopard, his feet are like the feet of a bear, and his mouth 
is as the mouth of a hon. To this monster the dragon 
gives his power, his throne, and great authority (13: 2). 
Finally, one of the beast’s heads is wounded unto death, but 
the deadly wound is healed (13:3). Now, here too we 
must beware of imagination and keep to interpretation. — 
And both are possible, for the Spirit gives us the key to a 
rightful understanding of the personality of the beast in 
the verses which follow. We are told in these that “ there 
was given to the beast a mouth speaking great things and 
blasphemies; and power was given unto him to continue 
forty and two months” (13:5). Also, it is said that “he 
opened his mouth in blasphemy against God, to blaspheme 


THE EXPOSITION 220 


his name, and his tabernacle, and them that dwell in 
heaven” (18:6). Also, it is declared that “it was given 
unto him to make war with the saints, and to overcome 
them; and power was given him over all kindreds, and 
tongues, and nations” (13:7). Such words as these only 
fit and describe one personality mentioned in Scripture, 
namely, the one of whom Paul speaks in much the same 
language (2 Thess. 2: 3-12), that is, the Antichrist. This 
monster of iniquity then, is seen rising up out of the Gentile 
nations —the sea standing for “ peoples, and multitudes, 
and nations, and tongues” (17: 15) — and is described as 
being at the head of ten kingdoms (13:1; 17:12), as 
having great wisdom and power (13:1), and as being the 
personification of blasphemy (18:1, 6; 2 Thess. 2:3, 4). 
Moreover, the vision discovers this beast as one who de- 
mands the worship of the saints (13:8), and also, when 
such worship is refused, as their arch persecutor (13: 7-10). 
We have before us, therefore, a detailed picture of the con- 
ditions of the great tribulation: the time being the last 
three and a half years; there being in existence a ten-fold 
political confederation, of which the Antichrist is the head 
(17: 1); it being the time of man’s exaltation and blas- 
phemy, God being defied by the Antichrist and his followers 
(13: 6); and it being a period when the saints witness 
against the Antichrist and when many suffer agony and 
death for so doing (13:7, 8). When we come to the vial 
period description, these events being there described as 
actually taking place, much of this will be repeated. But 
here, we are granted, with John, to see from afar the gleam 
of the tribulation fires which will finally be lighted and 
which will develop into a world-wide conflagration 
(13: 7-10). 


2°96 MATTHEW TWENTY-FOUR AND THE REVELATION 


79 


The latter half of the thirteenth chapter, (13: 11-18) is 
taken up with the description of ‘“ another beast.” who 
rises from “ the earth ” that is, from the land of Palestine 
(13: 11), instead of from “ the sea” (18:1), that is, from 
some Gentile nation, and who is for this reason, as may be 
supposed, not a Gentile like the Antichrist (see Paragraph - 
37), but a Jew. This second monster is similar in charac- 
ter and purpose to the first, which is the occasion of his 
bearing the same name of “beast.” But he has this 
peculiarity, that while he speaks as a dragon, he has “ two 
horns like a lamb” (13:11), which indicates that his 
appearance and pretension, along with satanic character- 
istics and energy, will be altogether innocent and peaceable 
(2 Cor. 11:14). But the saints are given to understand 
that he has full and close alliance with the “ first beast,” 
namely, the Antichrist, and that he is on earth for no other 
purpose than to be the defender and propagator of his 
fame and interests (13: 12). As God permitted Jannes and 
Jambres to exercise great power on behalf of Pharaoh (2 
Tim. 3: 8), so also here He allows this false prophet to do 
“great wonders,” so that he makes fire to come down from 
heaven in the sight of men and deceives those who dwell 
upon the earth by means of the miracles which he has 
power to do in the sight of the beast (13: 13, 14). He is 
even permitted, finally, to bring to pass that which godless 
science has sought after but never accomplished, namely, 
to give life to an inanimate thing. First, he constructs an 
image, and then he makes it speak, foisting this representa- 
tion of the Antichrist upon the credulity of men and de- 
manding — as Nebuchadnezzar did in his day (Dan. 3: 1- 
7) — that all shall bow and worship the image which has 
been so made and vitalized, meting out death to those who 


THE EXPOSITION BOE 


refuse to worship it (13: 14, 15). Having proceeded as far 
as this, this dreadful trinity of evil, the dragon, the Anti- 
christ and the false prophet, combine to bring the whole 
world into subjection, fixing marks upon the right hand or in 
the forehead of both small and great, rich and poor, free and 
bond, and not permitting any man to buy or sell save that 
one who has this mark, or the name of the beast, or the 
number of his name (13:16, 17). The Spirit then gives 
us the true number of the “ first beast,” that is, the Anti- 
christ. This is not the number of deity which we may 
surmise is 777, this expressing a perfect completeness, but 
that of a man, that is, 666, which expresses a perfect in- 
completeness. As to the image, there is little doubt about 
the fact that it is the one to which the Lord referred in 
Matthew twenty-four, in the phrase, “ abomination of deso- 
lation ” (24: 15). This image, as we learn from that passage, 
is located in the holy place of the restored temple, and the 
false prophet here sets it forth, as representative of the 
Antichrist and as worthy of divine honor and adoration 
(13: 12-15). ‘That men should worship such a false and 
diabolical object is almost beyond belief. But Paul de- 
clared that it would be so (2 Thess. 2: 3-12), John here 
reiterates the fact (13: 12), and those who have eyes to see 
may observe that many forces in these present days are 
making strongly in such a direction. We have thus given 
to us, through the foreview of. this introduction, a charac- 
terization of the last three and a half years of Antichrist’s 
rule. He has deified himself, he has displaced Christ from 
the esteem of men, he demands the worship which alone 
should be given to God, and he exercises diabolical author- 
ity over the whole earth. 


228 MATTHEW TWENTY-FOUR AND THE REVELATION 


80 


It is a remarkable historical fact that, while the Roman 
Empire at its dissolution lost its political unity, it has 
never lost its spiritual entity. To learn about the Empire, 
one must, of course, turn back to ancient history. And 
yet the newspaper last from the press, in its Kuropean 
columns, will present to the reader the country and people 
of that Empire as in present existence and activity. In 
other words, political Rome ceased to be, but moral Rome 
continues to live. This is true in two particulars: first, in 
spite of the constant change in European national life, the 
ten-fold order of the Roman Empire has largely been main- 
tained; and second, the racial and social characteristics of 
its people have unalterably been manifested. As to the 
first, if one takes ancient and present day maps of Europe 
for study, it will soon be discovered that the Roman ten- 
fold aspect has continued in approximate evidence, and 
also, that the effect of the late war has béen to bring the 
nations visibly nearer the ancient division of states. And 
as to the last, wherein did the grasping, gripping and grind- 
ing process of the late war differ from what was the political 
meat upon which Rome’s great Caesars fed? The vision 
of Daniel concerning Babylonia, Medo-Persia, Greece and 
Rome showed a steady downward progress in the image to 
the ten toes of its feet (Dan. 2: 25-48), and this has indi- 
cated to some interpreters that the fulfillment of that 
vision was wholly and finally reached in Rome’s ten-fold 
subdivision. This conclusion, no doubt, is in part true. 
But a larger truth lies in the interpretation of that image, 
which is not so often recognized. As a matter of fact, as 
we have said, Rome has never ceased to exist, fon the 
Roman elements are all of them still in force. Hence, the 
ten toes of the image, prophetically and accurately speak- 


THE EXPOSITION 229 


ing, have never yet been developed. Rome taught the 
-world how to war, and having conquered, how to rule with 
a rod of iron. And the nations of Europe, through their 
Attilas, Napoleons and Kaisers have put into effect the 
lesson learned. And, to this day, the nations know no 
other way of ruling, in spite of the efforts of altruistic 
theologians and statesmen. ‘Thus it is that Rome’s politi- 
eal principles remain in force. And so it will continue, 
till the whole dreadful system is headed up in the Anti- 
christ, the ten kings having given their power to him 
(18: 1-6; 17: 7-13). Then, the world will see once more a 
ten-fold imperial Rome; and then Europe and finally the 
whole earth will have an emperor whom it may worship 
both as man and god (13:4). The world will demand in 
that day a superman. And it will have it, only by and in 
the power of him whom the Holy Spirit calls the dragon 
(18: 1,2). It will be then, for the first time, that the toes 
of the image will have their climacteric fulfillment. It 
will be then also, that the God of heaven will set up His 
kingdom which will never be destroyed (Dan. 2: 44, 45). 
At that time, God’s own Superman will have come; and, 
for the first time in the history of the world, a King will 
rule in righteousness (Isa. 32: 1, 2; Ps. 72: 1-19). 


81 


Those who interpret the Scriptures, when this is possible, 
in a literal manner, have little difficulty with most of its 
passages, for such persons find their greatest satisfaction 
in accepting these as they have been written. But there 
are some interpreters of this kind who hesitate to believe | 
that the description given in chapter thirteen, concerning 
the mark which the Antichrist is to fix upon either the hand 
or forehead of his followers (13: 16, 17; 16:2), is to be 


930 MATTHEW TWENTY-FOUR AND THE REVELATION 


understood as foretelling what will be an actual experience. 
There is, however, no reason for thinking that this de- 
scription is symbolical; and there is much reason, both 
from past and present experiences, for concluding that what 
is prophesied will actually take place. As confirmatory of 
this last, we quote an article by D. M. Panton, which re- 
cently appeared in the London “ Christian” (issue of 
February 8, 1923), and which was based upon information 
presented by the “ Daily Mail” (issue of July 24, 1902). 


“The Roman Catholic Church in France is constantly threatened 
by almost countless dangers, but by none more powerful than by 
that extraordinary secret society known to its members as the F. 
D. L. C., which being interpreted stands for Les Freres de la Cote 
(The Brothers of the Coast). 

“Few Englishmen, and not many Frenchmen either, for the 
matter of that, have ever heard of this remarkable Society. — Its 
members, to the number of two and a half millions, consist entirely 
of boys from the ages of fourteen to twenty. The Society has two 
objects in view. First and foremost, they are bound together for 
the propagation and encouragement of atheism and the destruction 
of the power of the Papal Church. On the arm of each member is 
tattooed in large print the letters A. D. signifying Anti-Dieu. So 
powerful are the Brethren of the Coast, that discipline (in their 
schools) is made a practical impossibility, though to their credit 
let it be said that, if they are generously and kindly treated, they 
behave themselves, and confine their attention entirely to the 
propagation of pure and unadulterated atheism. 

“The punishment meted out by the Society to those of its 
members who break their vows is terribly severe. The most dis- 
gusting and ignominious barbarities are resorted to. Sometimes the 
lobes of the ears are cut; at others a great cross is scratched on the 
sinner’s arm with a penknife; while if his offence be small, he is 
merely fined. But just as the vows are terrible, so are the punish- 
ments for breaking them cruel and severe. Punishment, however, 
is rarely resorted to, for the Brethren of the Coast are more than 
loyal to their Society and their oaths. 

“The Society is controlled by three so called ‘ chiefs,’ who have 
their headquarters in Paris. The head chief, who is practically a 


THE EXPOSITION 231 


despot, is unknown to all the two-and-a-half-millions of members save 
the second chief. Through this second chief he issues his decrees, 
and no one else is even cognizant of his name. So far, the priests 
have been powerless to put down this extraordinary, this terrible 
institution. Indeed, not only is Roman Catholicism threatened, 
and dangerously threatened by this remarkable Brotherhood, but 
the movement presents a menace to the entire Christian world. 
“Bach member, in addition to having his arm branded with the 
letters A. D., wears a badge in the shape of a red moon, and the 
local chiefs bear distinguishing tattoo marks on their right hands.” 


The only comment which it is necessary to make upon 
the above startling statement is, that what is may be 
again, and what is in the lesser degree may likewise be in 
the greater. 


82 


As 10:7 is the pivotal verse in the book as related to 
the time of the resurrection and translation of the saints, 
so 14: 1-20 is the pivotal chapter as related to the same. 
This chapter has to do with the seventh trumpet, and 
describes the transference of the church from earth to 
heaven (14: 1-5, 14-16). If then, we may locate the chap- 
ter in the prophetic plan, we shall be able to understand 
when the church will be completed and the resurrection 
and translation will take place, not, of course, as to time — 
which is hidden in the counsels of the Father (Matt. 24: 36; 
Mark 13: 32; Acts 1: 7) —but as to its relationship to. 
other events. Nor is this locating so difficult as it appears, 
provided we keep in view the position in the Analysis which 
the chapter occupies. First then, it is to be observed that 
the chapter is divided into three parts, which may be 
described, in the phraseology of Leviticus, as follows: first, 
the first-fruits (14:1-5); second, the harvest (14: 14— 
16) ; and third, the vintage (14: 17-20). Second, it is to be 
observed that the chapter’s general presentation is, the 


932 MATTHEW TWENTY-FOUR AND THE REVELATION 


coming of Christ for and with His saints, because, however 
the first-fruits part is to be explained, the harvest part is 
certainly to be interpreted as describing the coming for, 
and the vintage part, the coming with. Third, it is to be 
observed that the vintage part is the scriptural equivalent 
of the judgment of the nations recorded in the nineteenth 
chapter (19: 11-20), and, therefore, does not find its ful- 
fillment in the fourteenth chapter, this being a prophetical 
view of what takes place in the nineteenth. Fourth and 
lastly, it is to be observed, the vintage part being a fore- 
view of the nineteenth chapter, that it follows that the 
harvest and first-fruits parts are also foreviews of the 
same chapter. In other words, the fourteenth chapter is, 
as the Analysis indicates, an introduction to the vial and 
judgment periods (see the Analysis), being the prophetic 
portrayal of events which do not actually occur in the 
fourteenth chapter, but at a later period, namely, at the 
time indicated by the nineteenth. This view of the four- 
teenth chapter as related to the nineteenth, explains why 
there is a duplication of events in the two chapters, the one 
being the foreview and the other its fulfillment. It also 
makes clear several important facts, as follows: first, that 
the nineteenth chapter is under the seventh trumpet; 
second, that it is there that the Lord comes for His saints 
(10: 7; 14:14; 19: 1-9); third, that it is there that He 
comes with His saints (19: 1-16); and fourth and lastly, 
that the second coming of Christ is not disjointed — as 
if seven or more years were between the coming for and 
coming with — but rather, is one continuous event. 


83 


The questions, Who are the one hundred and forty- 
four thousand mentioned in the seventh chapter (7: 1-8), 


THE EXPOSITION ZO 


and, What is the meaning of the scene portrayed in con- 
nection with this company as described in the fourteenth 
(14: 1-5), are two of the most difficult problems which 
present themselves in the book of the Revelation. There 
are, however, some statements concerning the subject, as 
based upon the record, which may be made with a good 
deal of certainty. ‘These are as follows: First, the persons 
described are Jews, for they are sealed from the twelve 
tribes of Israel (7: 1-8). Second, they are Christians, for 
they are described as the “servants of our God” (9: 4); 
as those who have “the seal of God on their foreheads ” 
(9: 4); as those who have the Lamb’s ‘“‘ name and the name 
of his Father written on their foreheads” (14: 1); as those 
“that had been purchased ” — by, of course, the blood of 
Christ — “out of the earth”; as those “that were not 
defiled with women, for they are virgins”; and as those 
“that follow the Lamb whithersoever he goeth” (14: 4). 
Third, miraculous favor is shown to them (7: 1-8). Fourth, 
divine protection of a peculiar kind is given to them, for, 
while death is permitted to overcome their fellows, it is not 
allowed to touch them (9: 1-5). Fifth, they “were pur- 
chased ”— by the blood of Christ —“ out of the earth ” 
(14: 3). Sixth, they “were purchased from among men, 
to be the first-fruits unto God and unto the Lamb” 
(14:4). Seventh, “in their mouth was found no guile; 
they are without blemish” (14:5). And eighth and last, 
they are suddenly seen on the heavenly Mount Zion, having 
passed through the tribulation, standing with the Lamb 
before the throne and singing a new song, which no man 
could learn, with a voice of many waters and as the voice 
of a great thunder and as of harpers harping with their 
harps (14: 1,2). The Holy Spirit gives this much, but no 
more. It is not unlawful, however, to venture making, on 
the basis of what is revealed, a single deduction. If our 


234 MATTHEW TWENTY-FOUR AND THE REVELATION 


assumption to the effect that the fourteenth chapter is a 
prophetic foreview of the nineteenth is a correct one, then 
we may conclude, since thus the earlier parts of the chapter 
describe the coming of Christ for His church, that the one 
hundred and forty-four thousand are a first-fruits com- 
pany of translated Jewish saints, who immediately precede 
the general harvest of resurrected and translated ones, this 
honor being granted to them presumably on account of 
their having witnessed face to face against the Antichrist 
and of their having chosen in earth’s darkest hour to fol- 
low the Lamb whithersoever He might lead them. If this is 
true, the following interesting facts are brought to light: 
the oracles of God were given first to the Jews and then 
to the Gentiles (Rom. 3:1, 2); Christ came first to the 
Jews and then to the Gentiles (Matt. 2: 1; 15: 21-28) ; the 
Holy Spirit was sent first to the Jews and then to the 
Gentiles (Acts 2: 1-5; 10: 1, 44); Christ commanded that 
His gospel should be proclaimed first to the Jews and then 
to the Gentiles (Matt. 10: 5, 6; 28: 19) ; Paul preached first 
to the Jews and then to the Gentiles (Acts 13: 44-48; Rom. 
1: 16) ; and now, Christ calls to Himself first a small Jewish 
company of saints, and then the larger company of Jewish 
and Gentile ones. But this last is mentioned as a prophetic 
possibility, and not, in any sense, as an established prophetic 
fact. 


84 


As a further proof that Matthew twenty-four and the 
central portion of the Revelation (chapters 6 to 19) are con- 
current, both in time and matter, it is to be noted that 
each speaks of a gospel-preaching period in the midst of 
the seven years of the Antichrist, and that each is con- 
nected with the time of the end. In Matthew twenty-four 
the phraseology is as follows: “This gospel of the king- 


THE EXPOSITION 235 


dom shall be preached in all the world for a witness unto 
all nations; and then shall the end come” (24: 14); and 
in the Revelation, it is as follows: ‘I saw another angel 
fly in the midst of heaven, having the everlasting gospel to 
preach unto them that dwell on the earth, and to every 
nation, and kindred, and tongue, and people, saying with 
a loud voice, Fear God, and give glory to him; for the 
hour of his judgment is come: and worship him that made 
heaven, and earth, and the sea, and the fountains of 
waters”? (14:6, 7). In the Matthew passage Christ de- 
clares, as soon as the gospel has been preached during the 
period referred to, that the end will come. In the Revela- 
tion passage, the Holy Spirit makes it plain that the angel 
with the everlasting gospel — he being the heavenly token 
of what the saints are doing on earth —flies through the 
heaven at the time when men are being tempted to worship 
the beast and his image, and to receive his mark in their 
foreheads or in their hands (14: 6-11), which is the same 
end-time to which the Lord refers, as recorded in Matthew 
(24: 13-15). The two scriptures set forth the fact, there- 
fore, that there is to be a declaration of warning and grace 
in the days of the Antichrist, which will have special 
reference to the particular temptations then in force (14: 
9-11) and which will be a special preparation for entrance 
into the coming kingdom (Matt. 24: 14). We may believe, 
as Antichrist’s beguilements will be world-wide (13: 5-8), 
that the proclamation of the evangel will likewise be world- 
wide (14:6). In this case, we are probably within right 
reasoning when we conclude that God, at this time, will 
move mightily in the hearts of men, in both convicting and 
convincing power, and that He will thus match and over- 
match the deadening and destroying work which Satan will 
be doing. It is probable that the particularly active agents 
in this world-wide preaching will be those Christian Jews 


236 MATTHEW TWENTY-FOUR AND THE REVELATION 


who, being persecuted by the Antichrist, will be driven out 
of Palestine into the four corners of the earth, and who, even 
as they flee, will testify against the Man of Sin and call 
men to repentance and salvation (Acts 8: 1-4; 12: 6-11). 


85 


The fourteenth chapter contains two verses which are 
most important, both in respect to interpretation and 
episode. We refer to verses twelve and thirteen (14: 12, . 
13). Here we are told that it is in the periods of the 
vials and judgments — this being the foreview of it — that 
the “ patience of the saints ” will specially appear (14: 12), 
and that blessed are the dead who “ die in the Lord, from 
henceforth ” (14: 13), both verses being suggestive of what 
was said in the previous chapter, when the Spirit was 
warning all those, in these anti-Christian days, who would 
be tempted to persecute the saints (13: 10). As for inter- 
pretation, it is clear that the phraseology is specifically 
Christian, the sentence, “die in the Lord” (14: 13) not 
being applicable to any other persons than those who are 
members of the body of Christ (1 Cor. 15:18; 1 Thess. 
4:16). And as for episode, it is plain that the time in 
view is one of special persecution, testing, suffering and 
martyrdom; in other words, that of Antichrist’s utmost 
activity of hatred and vengeance against the saints (14: 12, 
13). In confirmation of this last statement several things 
may be noticed. First, the word “ patience” (18: 10; 14: 
12) is from the Greek noun, huwpomoné, which is derived 
from the verb hupomend, which signifies, literally, to stay 
under. Thus, “ patience,’ in the Greek meaning of the 
word, signifies a staying under, or endurance. This sug- 
gests that the patience referred to is an endurance which 
has to be exercised in the midst of and in opposition to 


THE EXPOSITION 2a l. 


great obstacles; and it is clear from the context that these 
are those which are connected with the Antichrist’s perse- 
cutions. Second, the phrase, “blessed are the dead” 
(14: 13), suggests persecution unto death, that is, martyr- 
dom, which reveals the fact that many saints, during the 
last three and a half years of the seven-year period of the 
Antichrist, will be called upon to seal their faith with their 
blood (14:12). And lastly, the phrase, “from hence- 
forth ” (14: 13) manifests the fact that the pronouncement 
of blessing which God makes in respect to the martyred 
ones is not a general one, as if it were related to all martyrs 
of all time, but a special one, as related to these of a par- 
ticular time, who will die for the sake of Christ from this 
time onward. This last casts a lurid glare, in respect to 
the saints, over these days of life and experience, for it 
reveals the fact that the persecution of the Antichrist will 
be so terrible as it reaches its climax that it will be more 
tolerable to die than to live, and thus, that the supremely 
blessed and happy persons will be, not those saints who 
are living, but those who are dead. It is all mysterious 
beyond understanding what God appoints, now and here- 
after, to His loving and devoted servants. But, however 
strange the process, the issue here is certain and glorious: 
“Yea, saith the Spirit, that they may rest from their 
labors; and their works do follow them” (14: 138). 


86 


The personage referred to in the fourteenth verse of the 
fourteenth chapter is not the Son of man but one “ like” 
Him (14:14). But this one, being like Him, represents 
Him. Also, it is evident that the personage does this in 
respect to the Son of man’s second advent, for he is seen 
sitting upon a cloud, wearing a golden crown and bearing 


938 MATTHEW TWENTY-FOUR AND THE REVELATION 


in his hand a sharp sickle (14: 14), which details point 
forward to Christ’s coming return in glory (Acts 1: 9-11; 
Rev. 19:12; Joel 3:13). The fact, however, that the 
personage is not the Son of man, but only like Him, proves 
beyond doubt that the passage does not describe the second 
advent as here taking place. What it does is to prefigure 
this event. It is thus that we have the event itself de- 
scribed later in the Revelation, in the nineteenth chapter ~ 
(19: 11-15). The whole portrayal of the fourteenth chap- 
ter, therefore, is a foreview of what comes afterwards. This 
again confirms our thought that this fourteenth chapter 
is introductory to the vial and judgment periods, and par- 
ticularly to the judgment period, its finger-point being 
toward the great events which are described as taking place 
in chapter nineteen. We are thus led to call attention to 
what follows the fourteenth verse (14: 14), this being a 
setting forth, under the figure of a vintage-scene, of the 
terrible events of judgment which will be connected with 
the second coming, God’s wrath being poured out upon the 
beast and his armies until the blood stands up to the 
horses’ bridles — as occurred more than once in the late 
world war, great streams being turned into blood — even 
to the space of a thousand and two hundred furlongs, that 
is, for over one hundred and eighty-three (183.86) English 
miles (14: 17-20). Here again, there is an exact parallel- 
ism between this chapter and the nineteenth, for as this 
scene of judgment (14: 17-20) succeeds the one which sets 
forth him who is like the Son of man and who comes upon 
the cloud of heaven (14: 14-16), so there follows a descrip- 
tion of the white horse warrior (19: 11-16) a similar judg- 
ment scene, involving the same persons and ending in the 
same catastrophe of destruction (19: 17-21). 


THE EXPOSITION 239 


87 


In considering now the fifteenth chapter, we are to re- 
member that we are still dealing with the introduction to 
the vial and judgment periods; (see the Analysis). We 
are to remember also, as has been made manifest, that the 
eleventh, twelfth and thirteenth chapters are specially re- 
lated to the vial period, and the fourteenth and fifteenth 
chapters, to the judgment period. We feel justified in 
making these distinctions on the basis of the internal evi- 
dence of these passages, and we are persuaded that a close 
observation of their contents will confirm this view. The 
fifteenth chapter, therefore, is to be connected in mind with 
the fourteenth, as a part of it and a development from it. 
Here, as is the case with the other introductions, it is to be 
observed that it is a foreview of the events which are 
afterwards described as belonging to the period of which 
it is a part. That is, the chapter anticipates, as did the — 
fourteenth, those episodes which are described in the judg- 
ment period, portraying these from a divine and heavenly 
point of view. This is the explanation of why it begins 
with a sign, or wonder; (see Paragraph 72). As the 
twelfth chapter was introduced with a sign, namely, that 
of the woman (12: 1), which had reference to the vial and 
judgment periods, but specially, to the former of these, so 
it is that this fifteenth chapter is introduced with a like 
sign or wonder, namely, that of the seven angels having 
the seven last plagues (15:1), which has special reference 
to the judgment period, now about to begin. It is to be 
kept in mind also, that these signs, or wonders mark off 
these vial and judgment periods as being the most tragic 
of all of the five which are related to the Antichrist (see 
Paragraph 72), they signifying the climax of man’s earthly 
sin and the culmination of God’s earthly punishments. 


240 MATTHEW TWENTY-FOUR AND THE REVELATION 


88 


The vision following the two signs of the twelfth chapter 
was that of the “ woman,” that is, the church in its Jewish 
aspect, fleeing into the “ wilderness” and being persecuted 
there, largely unto death (12: 1-17). The vision following 
the sign of the fifteenth chapter is that of this company 
of persecuted and martyred ones established in heaven, 
victorious over the beast, over his image, and over the 
mark and the number of his name, standing on the sea of 
glass, having the harps of God, and singing the song of 
Moses the servant of God (Exod. 15: 1-19) and that of 
the Lamb (15: 1-4). This then is the third vision which 
we have had of martyred saints in heaven. The first fol- 
lowed the wars which the Antichrist carried on in the first 
part of the first half of the prophetic “‘ week” (6: 9-11; 
see Paragraph 43); the second succeeded the sealing of the 
one hundred and forty-four thousand and the persecution 
of these in the second part of the first half of the ‘‘ week ” 
(7: 9-17; see Paragraph 50); and now this new one, comes 
after the greatly intensified persecution of the saints in 
the first part of the second half of the ‘‘ week” (see Para- 
graph 51). These three visions, as will be seen, are of 
different and separate companies of the martyred ones. 
But it is to be observed that there are similarities of charac- 
teristic which wonderfully unite the three, and, in doing 
so, greatly encourage faltering hearts. First, as the mar- 
tyrs’ portion on earth is one of sorrow, so in heaven it is 
one of Joy; second, as their suffering on earth is for Christ, 
so their comforting in heaven is by Christ; third, as their 
martyrdom on earth means crying and moans, so their 
experience in heaven means singing and praise; and‘lastly, 
as the yielding up of their lives on earth means humiliating 
defeat, so the taking up of their lives in heaven means 


THE EXPOSITION 241 


exalting and compensating victory. We learn thus, that 
God gives the double, not only in judgment, but also in 
reward. For it is evident, in the day of recompense, that 
He will forget nothing and will remember everything, and 
that He will multiply heavenly compensations beyond all 
earthly losses. Surely, it is well worth while to serve, 
suffer and, if need be, die for such an One as Christ. This 
is what this fifteenth chapter assures us, for these tribula- 
tion saints find, when finally they rest from their labors 
and are with the Lord, that He pours upon their heads the 
tears which He has kept in His bottle (Ps. 56: 8), and, in 
doing so, transforms them into a fragrant and healing oil 
(Ps. 23: 5; Isa. 61: 1-3). 


89 


Some interpreters have made much of the phrase in the 
fifteenth chapter, “ the song of Moses, the servant of God ” 
(15: 3), and this in seeking to establish the fact that those 
who sing this song are not Christians, but only Jewish 
tribulation saints, it being pointed out that Moses’ song 
was sung under the law and was not more than one of 
victory after a physical deliverance (Exod. 15: 1-19). But 
it is to be noted that such interpreters pass over the fact 
that those who sing the “song of Moses” also sing, ‘ the 
song of the Lamb” (15:3), which is certainly one of 
spiritual redemption (Eph. 5: 18-20; Col. 3:15, 16). In 
other words, the same persons sing both the song of victory 
for physical deliverance and the song of praise for spiritual 
redemption. It is not correct to say, therefore, that the 
song is only one of law and for physical victory, for it is 
also one of grace and for spiritual redemption. Recog- 
nizing this two-fold fact, forbids our coming to the con- 
clusion that these saints are only Jews and not Christians, 
and warrants the conclusion that they are both the one and 


942 MATTHEW TWENTY-FOUR AND THE REVELATION 


the other. And there is reason for their singing the two 
songs; for, as the followers of Moses sang of their deliver- 
ance from the persecutions of their antichrist, that is, 
Pharaoh, so these tribulation saints will sing of deliverance 
from the persecutions of their Antichrist, namely, the Man 
of Sin; and, as Christians, in these present days, sing in 
praise to Christ for their redemption through His precious 
blood, so these saints, in the days to come, will sing in 
praise to Him for their redemption through that same blood. 
These martyrs in heaven, therefore, look down and back, 
as a result of their earthly experiences, upon both a great 
deliverance and a mighty redemption; and, in consequence, 
their two-fold songs of praise fill the courts of heaven 
(15: 1-4). They are indeed, Jewish tribulation saints. 
But they are also, Christian Jewish tribulation saints. 


90 


It is conceded by scholars that the best reading of the 
phrase in the fifteenth chapter, “Thou king of saints” 
(15: 3), is, “ Thou, king of the nations.” This is the read- 
ing given by Dr. Eberhard Nestle in his text of the New 
Testament, which is founded on the three texts of Tischen- 
dorf, Westcott and Hort, and Bernard Weiss, and which is 
generally regarded by scholars as a standard resultant. 
It is also the reading in the margins of the Authorized and 
Revised Versions. Moreover, it is the reading which the 
context implies and thus calls for. This last conclusion 
is reached in the following manner: First, it is not con- 
celivable that the phrase, “ king of saints,” is to be found 
in the New Testament, for Christ is never called the “ king” 
of the church, but rather and always, her “ Lord.’” And 
second, it is not likely that He would here be designated 
as “the king of the ages” — as some manuscripts suggest 


THE EXPOSITION 243 


and as the Revised Version maintains — for the idea of an 
eternal, or even, a many-age kingship is not in view in the 
words of the passage, but rather, that to which the kingly 
office of Christ is scripturally related, namely, a rule over 
the Jews, and through the Jews, over the Gentile nations, 
and each in and through the period of the millennium. It 
is this last-named time which will bring into vision the 
kingly quality, position, reign and glory of Christ, and this 
in a double connection, first, as “ king of the Jews” (Ps. 
72: 1-19; Isa. .32: 1-20; Matt. 27: 37) and second, as 
“king of the nations” (Joel 3: 1-17; Zech. 14: 1-9; Rev. 
15: 3; margin). This particular verse (15:3) specifies 
Christ’s kingship over, not the Jews, but the nations, for 
it is one which looks forward to the judgments which God 
is about to mete out upon the Antichrist as king of the ten 
kingdoms (17: 12, 13) and thus upon the nations which are 
under his sway and are fulfilling his wicked behests 
(17:14). Hence it is that these martyr ones in glory, who 
shortly before were done to death by the Man of Sin and 
his followers, look forward to the speedily approaching time 
when Christ will declare Himself ‘‘ King of kings and Lord 
of lords” (17: 14; 19:16), and thus they praise His 
“works ” and “ ways,” hailing Him not only as “ Lord God 
Almighty,” but also as “king of the nations” (15:3). It 
will not be long now, in the unfolding of our studies, before 
God will place His Son upon His rightful throne. The 
series of judgments described in the fifteenth chapter, as 
well as those which are described in the succeeding chap- 
ters, prepare the way for this exaltation. 


91 


In coming now to the sixteenth chapter, we reach the 
next time-period, namely, that of the seven vials; (see the 


244 MATTHEW TWENTY-FOUR AND THE REVELATION 


Analysis). All of these seven vials are mentioned in this 
chapter (16:2, 3, 4, 8, 10, 12, 17), so that the passage 
presents a full description of the various events connected 
with their emptying. The vials themselves are probably 
the bowls which are related to the golden altar (1 Kings 
7:50; 1 Chron. 28:17; 2 Chron. 4:8; Zech. 14: 20), the 
heavenly imagery throughout this portion of Scripture 
being that of the temple, its articles, utensils and service ~ 
(6:9; 7: 15; 11: 19; 14: 15; 15: 2,°5, 6-8). This suggests 
that the judgments which are now poured out upon men, 
consequent upon the emptying of the bowls, are because 
of religious transgressions, many Jews and more Gentiles 
having combined to give the worship and service to Anti- 
christ which is due alone to Deity (13: 5-8, 15; 14: 9, 10), 
and God punishing them accordingly (16:1, 2). The 
Spirit thus establishes a distinction between the vial period 
and the following judgment period, the first having a 
markedly religious aspect and the second a markedly 
national and political one. The divine background of the 
seven vial-scenes is that of the heavenly temple. The 
satanic background of these scenes is that of the earthly — 
temple at Jerusalem, restored, reorganized and revitalized, 
but given over to the worship and service of the Antichrist. 
Thus two religious systems are here in evidence, God’s and 
man’s, the true and the false; and, at this particular juncture, 
these two — the climax of divine and human affairs having 
been reached — come into open contact and conflict. The 
question is, which is the more stable and enduring? God 
answers this question, notably and finally. From this 
time on, it is a case of unfolding and intensifying judg- 
ment, and the divine answer, as to the preliminary of 
condemnation, is here given, it being seen in the outpouring 
of the seven vials and heard in the cries of condemned and 
suffering men (16: 2-11). 


THE EXPOSITION 245 


92 


We called attention, in an earlier part of this exposition, 
to the fact that God, as far as possible, places mercy in the 
midst of judgment, with the intention of bringing men to 
repentance and salvation; (see Paragraphs 37 and 44). 
We see this principle of divine compassion exemplified in 
this sixteenth chapter, in connection with the outpouring of 
the seven vials described therein. For terrible as the judg- 
ments are, men being afflicted with noisome and grievous 
sores (15: 3), the sea being turned into blood (15: 4), the 
rivers and fountains of waters becoming blood (15: 4), 
and the sun scorching men with fire (15: 7), yet it is true 
that God restrains Himself in the midst of these mani- 
festations, making the punishments, as compared with later 
ones, not general but partial, and not extreme but miti- 
gated. But the recognition of this truth does not bring us 
to the end of what may be discovered in God’s words and 
ways as here revealed. For clear as divine mercy is, it is 
equally clear that there is a great advancement here of 
meted-out judgment. The last passage in the record which 
particularly described divine punishment was in the sixth 
chapter, where we had occurring a great earthquake, the 
sun becoming black as sackcloth, the moon becoming as 
blood, the stars of heaven falling, and the mountains and 
islands being moved out of their places (6: 12-14; see 
Paragraph 44). But that past scene (16: 12-14) is almost 
as nothing in comparison with the present one (16: 1-8). 
And the difference is this: the first, is located in the first 
three and a half years, and the second, in the second three 
and a half; the first, before the Antichrist makes claim to 
deity and demands worship, and the second, after he does 
so; and the first, before men accept of the Man of Sin as 
the one worthy of worship and service, and the second, 


246 MATTHEW TWENTY-FOUR AND THE REVELATION 


after they do this. In other words, this sixteenth chapter 
is later in time and it sets forth a more developed condition 
of wilfulness in sin; and hence, God’s punishments are 
wider in extent and more drastic in form and measure. 
We have not yet reached the end, in the record, either of 
grace or judgment. But this passage takes us a long way 
onward in the develoment of the one and the other. And 
if the earlier process of judgment is so dreadful, what will — 
the full end be! 


93 


It would be a question with the average person, in study- 
ing this sixteenth chapter (16: 1-10), whether the descrip- 
tion of divine punishments which is given in it is meant to 
be understood in a literal or symbolical sense; and it is 
probable that the same average person would conclude that 
a symbolic meaning is to be attached to it.. The argument 
of such an individual, probably, would be this: first, God 
is a God of love and compassion and He does not willingly 
afflict, so that it is beyond imagining that He would 
actually put sores upon men’s bodies, turn their water 
supply into blood and scorch them with the sun’s heat; 
and second, the Revelation is a symbolical book and it is 
not to be turned into literal fact. But, before we allow 
ourselves to reach a conclusion of this kind, it will be well 
for us to bring into mind certain considerations, such as 
these: God is not only a God of love and compassion, He 
is also One of wrath (Rom. 2: 8, 9; Rev. 6: 17; 16:1) and 
judgment (Exod. 12: 12; Rey. 14: 7); He has in times past 
meted out grievous punishments upon the bodies of men — 
some of which in the Old Testament were exactly similar 
to those described here (Exod. 7: 20, 21;9: 8-11) —‘and a 
literal type, such as that of the judgment in Egypt, calls 
for a literal antitype; and finally, there seems good reason 


THE EXPOSITION 247 


to believe that the Revelation, while it contains symbolism, 
is not such a symbolical book as is generally supposed. As 
touching this last, we make free to say that the idea of 
symbolism, if loosely held, may be made a deadly enemy 
of true interpretation; and we make free to add that we 
believe that the application of this idea accounts for the 
largely prevalent misinterpretation of many otherwise 
markedly clear passages of Scripture. If this same spirit- 
ualizing process had been applied by the saints of old to 
the Old Testament prophecies, they would have had no 
before-hand belief in the threatenings of Moses and Aaron. 
concerning Pharaoh and his followers, nor even in any one 
of the notable prophetic items which the Spirit recorded in 
respect to the earthly life of our Lord. And yet God 
proved, in time, that all of these were to be understood 
literally, that is, exactly as had been stated. We hold, 
for these reasons, that this sixteenth chapter is to be in- 
terpreted in a literal manner; and hence, we conclude that 
the events described will take place, actually and exactly, 
as they are portrayed. And we would add to this state- 
‘ment this more general one, namely, that it is our convic- 
tion that the only safe method of interpreting the Scripture 
as a whole, including the Revelation, is to give — unless the 
text or context wholly and absolutely forbid —a natural, 
and, therefore, literal meaning to it. To do this is con- 
sistency, as related to fulfilled prophetic passages, and 
sanity, as related to unfulfilled. Not to do it, is to lead to 
serious results, such as permitting interpreters to give rein 
to their imagination as to what may or may not be true; 
such as putting a premium upon natural scholarship as the 
basis of interpretation, which is not allowable (1 Cor. 
1: 21; 2: 1-16); such as accepting the principle that the 
Word is only to be .undérstood by the learned and few, 
whereas it is manifest that the Bible was written primarily 


248 MATTHEW TWENTY-FOUR AND THE REVELATION 


for the common people (Mark 12: 37) and is intended to 
be understood by the many (Acts 17: 11, 12); and finally, 
such as producing almost as many interpretations as there 
are interpreters, one man’s imagination, in respect to any 
given passage, being as good as that of any other. 


94 


There are certain passages of Scripture which, from a 
natural standpoint, one would be glad to turn from, or, at 
least, gloss over. The one in the sixth chapter (6: 12-17), 
which has been commented upon (see Paragraph 44), is one 
of these; and the one before us in this chapter (16: 1-11) 
is another. What we are thinking of just now, is not so 
much God’s terrible and vengeful anger against sinners, 
startling as this is, but rather, the attitude of such sinners 
toward God in the midst of punishment, though this be 
acknowledged by such as being most justly deserved. No 
person can study himself and men at large without becom- 
ing aware of the fact that the natural heart is past under- 
standing in its hardness and bitterness as related to God’s 
judgments. But most persons harbor the thought that 
divine judgment, if sufficiently severe, will break down the 
will and lead the soul, at last, to repentance. Hence, there 
is a general hope, even amongst Christians, that the fires 
of hell will refine and transform. But these sixth and 
sixteenth chapters point to an entirely different conclusion 
from this. In both passages, the fires of the nether world, 
as it were, are lighted before their time, and they burn 
fiercely enough —if such could produce repentance — to 
bring any man to his knees or any number of men to 
theirs. However, we watch in vain for such a result. In 
the earlier passage, men hide in the dens and rocks of the 
mountains and pray to the mountains and rocks to fall 


THE EXPOSITION 249 


upon them and hide them from the face of Him that sitteth 
on the throne and from the wrath of the Lamb (6: 15, 
16); and in this later one, they gnaw their tongues for 
pain and then blaspheme the God of heaven because of 
their pains and sores, and they repent not of their deeds 
(16: 10, 11). The truth of the matter is, there is a point 
where men, because of cherished and indulged sin, find 
themselves incapable of repentance; and it is clear that 
all men who are finally lost reach this place, some midway 
in life and some at its end. Moreover, it is apparent 
from this passage, as well as from other scriptures, that 
there is something self-perpetuating in sin and punish- 
ment. Here, these men are judged and punished because 
they are followers of the beast, or Antichrist (16: 10). 
But being judged and punished, they blaspheme God, 
which is further sin and which calls for further judgment 
and punishment. So sin may go on ad infimtum; and so 
judgment and punishment likewise may go on ad infinitum. 
It is sin which condemns the sinner; and it is sin added 
to sin, in this world or the other, which makes his con- 
demnation endless. 


95 


Whatever men may think about demons, judging from 
the sixteenth chapter, God evidently believes in them 
(16: 18, 14). And here, He shows that they have a potent 
and far-reaching influence over earthly and human affairs 
(16: 14). According to the general testimony of Scrip- 
ture, we may understand that these strange creatures are 
fallen (Mark 5:8; Luke 8:30), devilish (Matt. 12: 43- 
45; 1-Cor. 10: 19-21), and unincarnate (Matt. 8:31, 32; 
Mark 5: 13; Luke 8: 33); and also that they are subject 
to Satan (Eph. 2: 2; 2 Chron. 18: 19-22), desirous of in- 
carnation (Matt. 8: 30-32), and always intent upon de- 


9250 MATTHEW TWENTY-FOUR AND THE REVELATION 


structive purposes (Mark 1:25, 26; 9: 26; Luke 4: 29; 
Eph. 6:12). In this passage, the emptying of the sixth 
vial sets free three unclean spirits, in the likeness of frogs, 
which emanate from the great trinity of evil —Satan, 
Antichrist and the false prophet — which work miracles, 
and which go forth to the kings of the earth to gather 
them to the battle of the great day of God Almighty 
(16: 12-14). This is the day of which John speaks in 
the first chapter (1: 10), and which is the central theme 
of the Revelation (see Paragraph 16); and it is the one 
upon which God will take final and destructive issue with 
the Antichrist and his followers, in view of their impious 
ways. And our passage makes it unmistakably clear that 
the divinely permitted preparation for judgment upon 
these will be brought to pass by unseen and almost un- 
known beings, namely, demons. We do not well, there- 
fore, to make light of the idea of a spirit-world, however 
its true character is travestied by present-day platform 
orators. This world is real, and it is nearer to us than we 
think. Also, it is powerful, not only over hell, but also, 
over earth, inclusive of many of the great personages of 
the earth. Moreover, it is present as well as future, the 
future condition as described in the text being but a de- 
velopment and culmination of what is now existing. This 
is the world which Christ understood so well and spoke of 
so often (Luke 9: 42; 11: 24); the one which Paul saw so 
clearly and dealt with so frequently (Acts 16: 16-18; Eph. 
2: 1-3), the one which lies above and about us, influencing 
us easily and powerfully and only to be overcome by a 
Spirit greater than its lesser spirits (Matt. 12: 28; Eph. 
2: 1-3; 6: 10-17). Incidentally, it is a sad commentary 
upon human government to discover, so late in the affairs 
of men, that the wicked spirits of this great other-world 
finally control the kings of the earth and lead them up 


THE EXPOSITION | 251 


against God and His Anointed (16:18, 14). This is a 
far ery from Cromwellian lberty and Washingtonian 
idealism; and it prophesies, not international evolution, 
but devolution. 


96 


The “yellow peril” is no political phantasy, but most 
real, as related to the present and future. Only the peril 
of the future is not only yellow, but also brown. In other 
words, according to the sixteenth chapter of this book 
(16: 12), there'is to be in the last days a mighty uprising 
in the place of the sunrising, which will bring kings into 
vision who will have no kindly purposes toward those who 
live in the place of the sunsetting. In that day, at last, 
the east will meet the west, and this for deadly conflict. 
For the present, the issues between the west and east are, 
for the most part, moral and social. In that day, they 
will be these, and also, commercial and political. And 
then, what the west has sown, it will reap, with dreadful 
certainty and in terrible measure. For nearly two thou- 
sand years, westerners, by their civilizing without Chris- 
tianizing, have scattered broadcast over those far-away 
lands the seeds of disbelief, so that Japan, Korea, China 
and India are rapidly going atheistic and agnostic. With 
then, no Christian faith to restrain, why should they not 
accept the mandate of the prince of the air and be led 
captive by him at his will? A man who is not under the 
law of the Spirit is under that of the flesh, and the flesh 
lusteth after the things of the flesh, in one form or another, 
through all the course of life. And what a man is, men 
are. Moreover, a nation is but a man multiplied. It is, 
however, with this difference; the many may combine, and, 
in the process, the power of the unit is increased by as 
many units as are added to it. The only question which 


952 MATTHEW TWENTY-FOUR AND THE REVELATION 


remains in diplomacy and war, after this, is that of com- 
parative leadership and quantity. It is this aspect of 
things which led Napoleon to declare that God is always 
on the side of the greater number of battalions. So He is, 
generally, as things go naturally, simply because His laws 
are not usually abrogated — till the time of His judgment 
has come. Here then, is the realization of what the civil- — 
ized world has dreaded so long, the marching westward of 

the uncivilized and godless eastern hordes. The occasion 
of it, invisibly, is the influence of the dragon (16: 13), and, 
visibly, the lust of conquest, particularly as related to 
Syria, Palestine and Jerusalem (16: 13, 14). This will be 
the time of Har-Magedon, or Armageddon, the plains of 
Esdraelon becoming the gathering place of the armies of 
the earth (16:16). No battle is fought on that plain, but 
there they prepare for battle, marching then southward 
toward Jerusalem, and, as the record says, “‘ to the battle 
of that great day of God Almighty” (16:14). Their 
objective is to destroy the Jews, who have been restored 
to their land under the Antichrist and whose city has be- 
come a world-centre of commerce and wealth. But the 
day of the vengeance of God has come and they that touch 
Jerusalem touch the apple of His eye (Zech. 2: 6-8). So 
the Lord will go forth as in the day of battle, coming in 
might and great power; and the west and east together 
will find themselves in the deadly grip of Him who is 
King of kings and Lord of lords (Zech. 2: 9-13; 14: 1-5). 
It is clear, therefore, that the late world war was not the 
“battle of Armageddon,” which prophetic students knew 
from the first. This battle, which is really the battle of 
the valley of Jehoshaphat (Joel 3: 1-8), lies not in 
Europe but in Palestine, and it is yet in the future. And 
hence it is plain also, that the League of Nations will not 
be able to keep peace on the earth. Whatever men of 


THE EXPOSITION Dave 


peace in these times may do will eventually be undone, 
till the Prince of Peace has come. ‘To the end of the age, 
it will be even as Jesus said: “ Ye shall hear of wars and 
rumors of wars” (Matt. 24: 6). 


97 


The introduction to the description of the various judg- 
ments is found from the eleventh through the fifteenth 
chapters, and particularly, in the fourteenth and fifteenth 
chapters; (see the Analysis, and Paragraphs 65, 76). In 
reaching the seventeenth chapter, therefore, we find no 
' introduction here inserted, but come at once upon the 
description. This brings us then, to the sixth time-period, 
namely, that of the seven judgments; (see the Analysis). 
These judgments are as follows: first, the judgment of 
religious Babylon (17: 1-18); second, that of commercial 
Babylon (18: 1-24); third, that of the church (19: 1-10) ; 
fourth, that of the Antichrist and the false prophet (19: 
11-20); fifth, that of the nations (19: 11-21; 20: 1-9); 
sixth, that of Satan (20:10); and seventh, that of the 
wicked dead (20: 11-15). All of these judgments have 
been prepared for by those of a preliminary and partial 
kind, as betokened by the seals (6: 1-17; 8: 1), trumpets 
(8: 7-13; 9: 1-21; 11: 15), thunders (10: 3, 4), and vials 
(16: 1-21). But now, the final judgment-acts of God 
have come, and from henceforth, there is for men neither 
mitigation nor escape. In all of the preliminary judg- 
ments, God has shown great mercy, not willing that any 
should perish (2 Pet. 3: 8, 9), for, in the very act of letting 
go the forces of destruction, He has restrained and moder- 
ated them, both in extensity and intensity (6: 8; 8:7, 8— 
12; 9: 15, 18; 11:13). Indeed, divine grace has gone so 
far as to secure a last world-wide preaching of the good 


254 MATTHEW TWENTY-FOUR AND THE REVELATION 


tidings, which has called men to repentance and has sought 
to prepare them for the coming King and kingdom: (Matt. 
24: 14; Rev. 10: 8-11;-11:,3-6; 14: 6, 7). But, m spite of 
these last acts of compassion, though they have been 
accompanied by the display of miraculous power (11: 5, 
6), men’s hearts — as was true in Pharaoh’s time — have 
been increasingly hardened and turned against God, SO- 
that now, He has no other way to take but that of terrible 
and final judgment. It is evident, both from Scripture 
and history, that sinful men may reckon greatly upon 
God’s. patience. But trifling with divine mercy has a sub- 
jective result, which is generally unsuspected but is fear- — 
fully real, namely, the production in an unregenerate heart 
of a reprobate state. It is this which calls, finally, for a 
cutting short of grace and a letting fall of judgment. 
And this is what we have in the record, from this time 
onward. In succession, one following another in regular 
order, the six judgments which pertain to sinners take 
place; and each one puts the wicked who are involved 
beyond hope of recovery. 


98 


The seventeenth chapter, which records the first judg- 
ment, presents to us apostasy in its final and universal 
form (17:1-5). Taking ancient Babylon, with its Baal 
system of worship, as the type of such, and the future 
restored Babylon, with its corrupted religiousness, as the 
representative of such, it portrays all of the apostate sys- 
tems of the days of the Antichrist, however and wherever 
these may be found. Since Babylon isyso definitely men- 
tioned by the Spirit (16:18, 19; 17:5), we may be 
assured that that city is first in mind, and hence, that it 
will contain in the last days, in its reorganized condition, 


THE EXPOSITION 255 


every false religious system which men may devise, com- 
bined by the Antichrist, probably, into one. But it is 
plain that this literal Babylon, with its abounding apos- 
tasy, becomes at the time the progenitor and type of all 
apostasy throughout the world, and that thus the great 
western city, Rome, is also in mind. This seems quite 
certain in view of the fact that Babylon is not set upon 
seven hills, while Rome is (17: 7-9), and in view of the 
added fact that the description of the harlot woman is an 
exact one, outwardly and inwardly, of that master-pro- 
duction of apostasy, the Roman Catholic Church (17: 3- 
6), which has so long made its centre and seat at Rome. 
And yet, it should be kept in mind that Babylon does 
not stand for the Romish Church exclusively, in the sense 
that it is the only apostate church in view. Verse two 
(17: 2) indicates a state of Europe-wide, if not world-wide 
spiritual corruption, that 1s, one which extends beyond the 
Roman communion and is larger than its degeneracy. The 
Romish church, no doubt, is chiefly in view; but this, not 
in the exclusive sense, but in the inclusive, involving and 
comprehending all other apostasies which are like unto it, 
these being frequently spoken of, not only by John, but 
also by Paul and Peter (Acts 20: 28-30; 2 Thess. 2: 1-12; 
1 Tim. 4: 1-3; 2 Tim. 3: 1-8; 2 Pet. 2: 1-3; 3: 1-7). In 
short, the scene is similar to what the late Mr. Stead 
presented in his widely circulated magazine, the English 
“ Review of Reviews,’ when he soberly proposed a com- 
bination and co-ordination of all religious systems, leaving 
out in each the unimportant elements and keeping in the 
important ones, and putting all under the leadership of the 
pope of Rome. As it proved, Mr. Stead —though, un- 
wittingly, he spoke prophetically — found himself before 
God’s and man’s time. But the divine, prophetic purpose 
in this direction will yet be fulfilled; and it is plain that 


256 MATTHEW TWENTY-FOUR AND THE REVELATION 


the Man of Sin will be the satanic agent who will bring it 
to pass. For it is to be remembered that this seventeenth 
chapter is a prophecy of the years of the Antichrist, as 
verse three indicates; and thus the apostasy in view is 
that which is consummated in his time and under his fos- 
tering care, the harlot woman going into place and power 
upon the back of the scarlet-colored beast (17:3). It is 
a most solemn thought that the present-day efforts to 
bring to pass union between the great Catholic and Prot- 
estant churches, is — although this is not the intention of 
Protestant leaders — slowly but surely preparing the way 
for this last-time confederation of evil. Since church 
union may only be obtained by compromise with essential 
truth, it follows that the inevitable consequence of such 
must be spiritual corruption, which is apostasy. 


99 


It is not to be taken for granted, because the Roman 
Catholic Church is antichristian, that her pope is the Anti- 
christ. There are many persons who believe that the 
Roman Church is the most antichristian religious system 
which Satan has introduced into the spiritual chaos of this 
present age. But not a few such hold, with apparent 
reasonableness, that the popes of Rome are to be excelled 
in evil by another person who is yet to come, namely, the 
Antichrist, who is to fraternize for a time with Rome, but, 
nevertheless, is to be separate from her (17:3). Such 
interpreters acknowledge that there are great parallelisms 
between Rome and Antichrist. At the same time they 
believe, while every pope — because of the system he repre- 
sents —is an antichrist, that no future one of these will 
be the Antichrist. The following considerations bring 
them to this conclusion: First, there were antichrists long 


THE EXPOSITION 257 


before the Roman Church had existence, for it is to be 
remembered that in the apostle John’s days and thereafter 
there were many antichrists (1 John 2:18, 22; 4:3; 2 
John 7), whereas the Roman Church did not begin in 
apostolic times but many scores of years afterwards. 
Second, the great historical antichrists, such as Caligula 
and Napoleon, were never popes of Rome and in some 
cases were the arch-enemies of the Roman Church. Third, 
the one chapter in the Bible which gives specific details 
concerning the union of Rome and the Antichrist, namely, 
the seventeenth of Revelation, shows a distinct difference 
between the two; the harlot being apostasy (including 
Rome), and the beast being the Antichrist, and she not 
carrying the beast—as would be the case if the beast 
were a pope — but the beast carrying her (17: 3); also the 
beast being a king who succeeds several other kings, not 
one of whom was a pope, and he himself being a rein- 
ecarnated king who had lived and reigned before there was 
a Roman Church and there were popes (17: 8-11); and 
finally, the beast turning and rending the woman and 
continuing his existence without and apart from her (17: 
16; 19:19, 20). For these reasons, the scriptural and 
historical evidence seems to indicate, while Rome and the 
Antichrist in the last days will go into ecclesiastical and 
political power together, that each has its own position 
and sphere and meets end-time judgments different in 
time, place and kind (17: 16; 19:19, 20). But, though 
Rome is not the beast, let no Protestant call her a “ Chris- 
tian church” or have fellowship with her as such. In 
view of the fact that her theological system holds and 
teaches the doctrine of justification by works, in spite of 
whatever truth she surrounds this false doctrine with, she 
is radically and irremediably opposed to Christ and His 
gospel, and hence, she is in a deep and abiding sense anti- 


258 MATTHEW TWENTY-FOUR AND THE REVELATION 


christian; and the Lord’s message concerning any person- 
age who represents such a system is, “ Receive him not 
into your house and give him no greeting, for he that 
giveth him greeting partaketh in his evil works” (2 John 
7-11); and again, ‘Come out of her, my people, that ye 
be not partakers of her sins, and that ye receive not of her 
plagues; for her sins have reached unto heaven, and God. 
hath remembered her iniquities” (18: 4, 5). 


100 


The two Babylons described in the seventeenth and 
eighteenth chapters, representing the two systems which 
first fall under God’s judgment (see Paragraph 94), do not 
appear to be the same. They have some marks of simi- 
larity; but they have, also, certain definite ones of dis- 
similarity. As to likeness, they are both in the time and 
under the control of the Antichrist (17: 3; 7-14; 16: 10, 17- 
21); they are both lifted up in arrogance and blasphemy 
(17: 3; 18: 7); they are both guilty of shedding the blood 
of the saints (17: 6; 18: 24); and they both fall under the 
judgment of God (17:1, 16, 17; 18: 2, 6-8). As to un- 
likeness, they bear different names (17:5; 16: 19; 18: 2); 
they are, in part, in different localities (17:9, 18; 18: 17, 
21); they run different courses (17:4, 5, 15, 18; 18: 3, 
11-19); and they come to different ends (17: 16; 16: 17- 
21). They are the same then, in spirit, but they differ 
in development and in what they represent. ‘‘ Mystery 
Babylon” is, in a special sense, Rome (17:9, 18), and it 
stands first, for the apostasy which characterizes the 
Roman Catholic Church, and second, for all apostasy, 
whether Roman, Greek or Protestant Catholic, such as will 
prevail in the last days of this age. ‘ Great Babylon ”’ is 
evidently the ancient city which Nebuchadnezzar built 


THE EXPOSITION 259 


and named (Dan. 4: 28-30), which, in the record, is set 
forth as rebuilt and glorified. These cities— Rome and 
Babylon — will be two centres to which Antichrist will 
give his kindly favor and from which he will exert his 
powerful but corrupting influence over the kings and 
nations of the earth, the one from a religious standpoint 
and the other from a commercial one (17: 1-5; 18: 1-3). 
There will also be a third centre where he will fix his 
palace and display his glory, namely, Jerusalem (Dan. 
11: 48-45). Possessing this trinity of cities, upheld by 
Jews and Gentiles, governing, from the geographical centre 
of Palestine, the western and eastern extremes of the old 
world, he will occupy earth’s vantage places and will do 
his pleasure amongst men, according to his satanic am- 
bitions and desires (13: 1-8). But his rule will not be 
for long. At the end of the seven years, wrath will be 
poured out upon the desolator (Dan. 9: 27; Rev. 19: 19, 
20) and the under world will weleome him whom God wil 
conquer and destroy (Isa. 14: 12-20). Also, his trinity 
of cities will be cast down, Rome and Babylon forever 
(17: 16, 17; 16: 17-21; 18: 21-23) and Jerusalem until 
that One who is its rightful King will build it up in right- 
-eousness, to be the praise and joy of the whole earth (Isa. 
60: 1-22; 62: 1-12). 


101 


There are, spiritually speaking, two women in Scrip- 
ture, the true and the false. The first of these was typified 
by the unfallen Eve (Gen. 2: 21-24), and the second by 
the fallen one (Gen. 3: 1-16); and the first finds its anti- 
type in the church (Eph. 5: 22-31; Rev. 19: 7), and the 
second in the harlot of this seventeenth chapter (17: 1, 2). 
Also, as the fallen Eve represents a declension from truth 
(Gen. 3:13; 2 Cor. 11:3; 1 Tim. 2: 14), the harlot does 


260 MATTHEW TWENTY-FOUR AND THE REVELATION 


the same (17: 4). Thus it is that the Spirit presents to 
our view the harlot woman as holding in her hand one of 
the golden altar bowls (17:4), which betokens her pro- 
fessed religiousness, and that He then reveals the fact that 
the bowl] is full of abominations and the filthiness of her 
fornication (17:4), which betokens her wanton attractive- 
ness and seducing power. In addition, the Spirit declares . 
that this woman is the “ mother of harlots” (17: 5), which 
indicates that her religious, carnal union with the Anti- 
christ and the kings of the earth produces a brood of spirit- 
ual harlots like unto herself (17: 1, 2) ; and which indicates 
further, that her progeny is scattered beyond her own city 
and ecclesiastical confines into the far bounds of the earth 
and of apostate relationships, thus fulfilling the word that 
the “ great harlot” sits upon many waters, that is, has her 
seat in the midst of many nations (17: 1, 15). And finally, 
the Spirit reveals the fact that this adulterous woman. of 
apostasy makes alliance with the beast, that is, the Anti- 
christ (17: 3) —who is full of names of blasphemy. (17: 
3) — and, having secured his political standing and power 
joins with him in persecuting the saints, who become the 
martyrs of Jesus, until she is actually drunken with their 
blood (17:6), thus bringing to pass the great tribulation 
in its most intensive form. As related to this last, it is 
interesting to note that there have been two great perse- 
cutions of Christians in the past. The first of these was 
the ten-fold persecution of apostolic and post-apostolic 
times; and the second was the one which grew out of the 
Reformation. The former of these was one of a state 
against the church; and the latter was one of an apostate 
church against the true church. This seventeenth chapter 
reveals the fact that there is to be a third great perse- 
cution, and that this last will be one of a combined apos- 
tate church and state against the true church, the apostate 


THE EXPOSITION 261 


church supplying the characteristics of religious hatred and 
fanaticism, and the antichristian state those of govern- 
mental authority and power (17: 3-6, 12-14). Of the 
three, it is plain that the last will be the most compre- 
hensive and terrible. | 


*« 


102 


It is evident from the eighth and tenth verses of the 
seventeenth chapter that the Antichrist is to be a satan- 
ically miraculous personage (17:8, 10). According to 
these verses, he will be one of seven kings, five of whom, 
in John’s day, had passed away, one of whom was living 
and one of whom was yet to come. The Antichrist, being 
one of the first five of the seven and being then dead — 
it is possible that Alexander the Great is in mind (see 
Paragraph 37) —had gone into the abyss (17: 8, 11). 
At the same time, being yet to come, he would appear after 
the seven and would thus become an eighth (17: 11). 
Revealing and enlarging these statements, we may make 
the following declarations concerning this Man of Sin: 
first, he would be a king who had ruled on the earth; 
second, he had finished his earthly course when John was 
living; third, he was, when John wrote, shut up in the 
abyss; fourth, he would be reincarnated, that is, his spirit 
would be brought up from the under world, located in a 
human body, and given liberty to re-enter earthly existence 
and activity; fifth, he would, in this reincarnated state, be 
a king, would rule over a ten-fold kingdom, would be 
Satan’s tool, and would fulfill his diabolical purposes in 
making war against the Lamb and His saints; and finally, 
he would be overcome by the Lamb and meet his doom 
by being sent, finally and forever, into perdition (17: 7- 
15; 2 Thess. 2: 1-12). It is to be noted from the above 
that the reincarnation of which the Buddhists and The- 


262 MATTHEW TWENTY-FOUR AND THE REVELATION 


osophists speak is not altogether apart from the truth. But 
according to Scripture, there is only one personage to 
whom such an experience is granted, namely, the Anti- 
christ. In this single case, God permits the Devil, in the 
last days, to produce this supreme miracle. His doing so 
will bring upon the scene of life and history the greatest 
monster of iniquity, next to Satan, which the world has 
ever seen (2 Thess. 2: 3-11). Coming up from the abyss, 
he will do all the works of that nethermost region, be- 
coming thus the full and exact antithesis of Him who came 
down from heaven and did the works of that uppermost 
place. He will thus be openly manifested, as Paul de- 
clared, as the Lie (2 Thess. 2:11, R. V.). Happy the 
men, in those deceiving and beguiling days, who will be 
able both to discern and cleave to Him who is the Truth 
(John 1:14, 17; 14:6; 18: 37). 


103 


God has many ways in which He executes judgment. 
These may be classified into actions which are direct and 
indirect. Here in this seventeenth chapter it is indirect 
judgment. Verse three shows us that a great alliance is to 
be formed, in the last days, between the woman, that is, 
systematized apostasy, and the scarlet-colored beast, that 
is, the Antichrist (17:3). Verse twelve reveals the fact 
that this alliance will be established throughout the 
European world by means of a political confederation which 
will be formed between the Antichrist and ten kings (17: 
12). Verse fourteen makes it clear that the connecting 
tie between the Antichrist and the apostate systems, in- 
clusive of Rome, will be a common hatred for Christ, as 
the atoning Lamb of God, and for the saints, as those who 
are called through Him, chosen by Him and faithful to 


THE EXPOSITION 263 


Him (17:14). And verse sixteen presents the startling 
scene of a final break between the Antichrist and the 
woman, each having used the other to secure world-wide 
power, and the Man of Sin utilizing, at last, his political 
resources to rend and destroy his partner in spiritual 
corruption (17: 16). There can be little doubt of the fact 
that the occasion of this turning of the Antichrist against 
the harlot woman is to be found in his self-deification, 
where, having secured all he can from his consort in crime, 
he will brook no longer an equal companionship in repu- 
tation and glory, but will destroy her who has come to 
claim too much. It is evident that the Antichrist will do 
what he does with the single purpose of establishing him- 
self in a world-wide authority and obtaining for himself 
universal worship (13: 1-18). But God is over all his 
actions, and, though he knows it not, he is but a pliant 
tool in the divine hands for the fulfillment of the provi- 
dential purposes of judgment toward harlot Rome and all 
her allied systems. Thus indirectly through the Antichrist, 
but with terrible directness of result, the bolt of judg- 
ment finally falls and all the corrupt “ Christian ” systems 
of earth are brought to an end. What afterwards remains 
is the direct issue which will exist between a diabolical 
Antichrist and a divine Christ (17: 11-18). 


104 


The eightenth chapter records the second judgment, that 
of commercial Babylon (18: 1-24). We are to under- 
stand that the description given is entirely literal, and 
that it thus refers to a city which is to be rebuilt on the 
site of ancient Babylon and is to bear its name. A careful 
reading of the prophecy which Isaiah uttered concerning 
Babylon (Isa. 13: 1-22) will reveal the fact that its reach 


264 MATTHEW TWENTY-FOUR AND THE REVELATION 


is far beyond the fall of the city which occurred in the 
past (cir. 300 B.c.). In the first place, certain prophesied 
events (Isa. 13: 20-22) have never yet been fulfilled, for 
there have been for long villages and their inhabitants 
upon and within the city’s ruins, Arabians have pitched 
their tents there and shepherds have made their fold there; 
and in the second place, the whole prophecy is connected 
with the day of the Lord (Isaiah 13:6, 9), which is the 
day of the Lord’s vengeance upon the Antichrist and his 
followers, and hence, one which is yet to be; (see Para- 
graph 16). Isaiah’s prophecies, therefore, have only had 
a first and minor fulfillment. This means that the second 
and major one lies somewhere in the future. But to make 
this last possible, Babylon must be rebuilt, for a city 
which does not exist cannot be destroyed. As to such a 
rebuilding, men may now more easily believe in its possi- 
bility than formerly. It is a well known fact that the 
German Kaiser fully planned to reéstablish Babylon, and, 
no doubt, he would soon have brought this to pass in case 
he had secured world dominion. Also, it is an open secret 
that Britain is deeply interested in the project of rebuild- 
ing the city, particularly in view of the fact that she has 
been granted the mandate over Palestine, for she sees the 
immense value such a place would have to her as a con- 
necting, commercial link between the east and west. 
Moreover, Sir William Willcocks, by his engineering in- 
vestigations, has shown to all the world that it is possible 
to reestablish Babylon as a great international mart, for 
he has proved that the ancient canals, which once made 
Babylonia like the garden of the Lord, only need the touch 
of the engineer’s rod and the workman’s spade to turn them 
again into rivers of fertilization and fruitfulness. Thus 
from the combined standpoint of divine prophecy, national 
hope and scientific promise, we may conclude that Babylon 


THE EXPOSITION 265 


will be rebuilt. And there is every reason to believe, when 
this comes to pass, that the city, occupying a unique 
geographical and international position, will become the 
greatest metropolis which the world has ever seen. 


105 


Commercial greatness in cities does not often make for 
righteousness. Indeed, history indicates that its trend is 
usually in the opposite direction. And, this being true, 
it is generally the case that the greater the city the greater 
the unrighteousness. It is happily a fact that there is fre- 
quently to be found, in the midst of godless cities, a very 
godly company of saints. But such a company, under 
these conditions, is not much better than a flock of kids 
amongst wolves. Now, all these characteristics are found 
in this eighteenth chapter, as connected with future Baby- 
lon. It is a city which is great beyond compare, except 
as the Holy City will exceed it (18: 9-19). It is one 
which, along with increase of wealth, has multiplied iniqui- 
_ ties beyond any city earth has known (18: 1-3, 5). It is 
one which has defied and plagued the saints of the Most 
High, in excess of any metropolis which has ever existed 
(18: 20, 24). It is one whose sinfulness and persecution are 
so great that the saints are called forth from it as the 
cnly hope of their finding spiritual separateness and phys- 
ical preservation (18:4). And it is one which finally 
meets with God’s double of punishment, being utterly and 
forever overwhelmed (18: 6-8). It is a fearful thing to 
fall into the hands of the living God (Heb. 10: 31); and 
Antichrist and his followers, as here recorded, are begin- 
ning to find this out. Not that this leads any of this 
company to repent of their misdeeds. They are repro- 
bates beyond recovery, and judgment only confirms them 


266 MATTHEW TWENTY-FOUR AND THE REVELATION 


in their rebellion against heaven. They are, therefore, 
foredoomed. And here, through this chapter of devasta- 
tion, we see the beginnings of divine judgment falling upon 
them in the destruction of this notable city of Babylon. 
Its political power and commercial wealth have been, 
evidently, the foundation upon which Antichrist and his 


followers have built their babel tower toward heaven . 


(18:5), and its overthrow moves these impious ones 
mightily (18: 9, 10,19). But by so much as earth mourns 
over Babylon’s downfall, heaven rejoices over it (18: 20). 
It is notable that the only Alleluias recorded in the Revela- 
tion, are occasioned by the destruction of this greatest and 
wickedest of earth’s dwelling places (19: 1-4). 


106 


One of the most perplexing mysteries of life is found in 
the fact that sometimes earth’s best things are found to 
be its worst. And this mystery is made even more per- 
plexing by the added fact that often these best things 
are discovered to be the gifts of God to man and meant 
by Him to be for his temporal and eternal good. ‘Take, 
for instance, the list of objects mentioned in the twelfth 
and thirteenth verses of this eighteenth chapter: gold, 
silver, precious stones, pearls, fine linen, purple, silk, scar- 
jet, all thyine wood, vessels of ivory, vessels of most 
precious wood, brass, iron, marble, cinnamon, odors, oint- 
ments, frankincense, wine, oil, fine flour, wheat, beasts, 
sheep, horses and chariots (18: 12, 13). All of these are 
good and perfect gifts, and’: may be regarded as having 
come from above, from the Father of lights (Jas. 1:17). 
This is seen to be the case when one remembers the fact 
that nearly everything mentioned in the long list given 
was, in the old time, connected and identified by God with 


THE EXPOSITION 267 


the tabernacle and temple. And yet here, these beautiful 
and sacred things are found in Babylon, are the signs of 
men’s spiritual defilement and are the objects of God’s 
wrath and destruction. This is hard to be understood. 
But we get a glimpse of the inner meaning of things when 
we note and add to the list above quoted a few words 
there omitted, namely, “slaves, and souls of men” (18: 
13). These words suggest, not only lawful trafficking in 
the goodly gifts of God but also unlawful trafficking in 
the same; and it is this unlawful practicing on the part of 
Antichrist and his fellows which will turn Babylon and 
its crafts from the legitimate into the illegitimate, from 
the tolerable into the intolerable. This is an old story, 
for history is full of it. Men have unceasingly laid hold 
upon the fairest gifts of grace and turned them into the 
foulest. And they have generally done this for sake of 
gain. ‘The cry of man, down the ages, has been, “ Money; 
we must have money!” and in the process of getting 
money they have sold their souls and those of their fel- 
lows. . It appears then, that the gifts of God are good or 
bad according to the use which men make of them. Let 
the man be bad as he uses a gift of God and immediately 
the gift becomes like the man. In this instance, Anti- 
christ takes priceless treasures, including lives and souls, 
and uses them ruthlessly for commercial gain; and, like a 
lightning flash from heaven, God’s pronouncement against 
him and his great city goes forth. 


107 


The successive series of punishments meted out to sinful 
men, from the trumpet period. to the judgment, indicates 
that God is not the weakling that He is, in these modern 
times, supposed and represented to be. It is admitted 


268 MATTHEW TWENTY-FOUR AND THE REVELATION 


that God in the Old Testament economy was a God of 
judgment. But it is held that Christ introduced something 
new into the divine order by the revelation of His gentle- 
ness and mercy, and that He so much altered the ways, 
if not the very character of God, that never again may 
consuming fires of judgment fall from heaven upon them. 
The reading of the Revelation corrects conclusions of this . 
sort. Here is the vision, not only of God, but also of 
Christ sitting upon heaven’s throne and pouring out 
wrath, seal upon seal, trumpet upon trumpet, thunder upon 
thunder, vial upon vial and judgment upon judgment, until 
the heaven is black and the earth is shaken, and men are 
crying out in awful fear. The truth of the matter is, 
men have persisted, in spite of revelation and experience, 
in fashioning for themselves a god of their own and call- 
ing it “God” and “Christ,” whereas their product is 
no more like the Jehovah of Scripture than earth is like 
heaven. The God of the New Testament as well as of the 
Old is indeed a God of grace. But He is also a Man of 
war. That is a remarkable word of Paul where he says at 
Athens, “ He hath appointed a day in which he will judge 
the world in righteousness by the man whom he hath 
ordained ” (Acts 17: 31); and that is a most remarkable 
vision in the Revelation where Christ, who is called Faith- 
ful and True, is seen coming as a white horse warrior and 
is declared to be the One who in righteousness “ doth judge 
and make war” (19:11). It is quite true of Christ that 
a “bruised reed shall he not break and smoking flax shall 
he not quench.” But this is only the case “ till he send 
forth judgment unto victory” (Isa. 42: 3; Matt. 12: 20). 
In other words, there is a time of grace and another of judg- 
ment, and the one follows the other as surely as the night 
follows the day. The day of grace has long been extended, 
wherein it has been grace upon grace. But the night of 


THE EXPOSITION 269 


judgment, according to the Revelation, will soon fall upon 
the earth, wherein it will be judgment upon judgment. 
And the darkest aspect of it all is, not the wrath of God 
and the fear of men, terrible as these are, but rather, that 
neither wrath nor fear leads men to repentance but only to 
further hardness of heart and increased enmity against God 
(6: 12-17; 9: 20, 21; 11: 8-11; 16: 8-11, 20, 21). God is 
long-suffering. Nevertheless, if men insist upon with- 
drawing themselves from His mercy, the Lord will come 
as a thief, to judge and destroy (2 Pet. 3:9, 10). “ Behold 
then the goodness and severity of God” (Rom. 11: 22). 


108 


That the church is on earth through the days of the 
Antichrist, that is, until the time in view at the beginning 
of the nineteenth chapter, seems to be made certain as a. 
result of considering the following lines of proof to this 
effect: First, Christians are evidently present in the 
Laodicean period (3: 14-22) —the apostate conditions of 
which may only be found in the time of the great apos- 
tasy — which is the time of the Antichrist (2 Thess. 2: 1- 
4). Second, there is no hint of the resurrection and trans- 
lation of the church where such are usually said to take 
place, namely, in the fourth chapter of the Revelation. 
Third, the record states that companies of believers are in 
the midst of earth’s events up to the time of the destruc- 
tion of the city of Babylon (18: 1-24), the distinctly 
Christian phraseology used forbidding the thought that 
these are only orthodox Jews or are Jews who are post- 
advent believers but not a part of the body of Christ, and 
confirming the thought that they are true members of the 
church, since those who live, “hold the testimony of 
Jesus ” and those who die, “die in the Lord” (7: 38; 8:3, 


70 MATTHEW TWENTY-FOUR AND THE REVELATION 


Ae12: 17; 13:-7-10; 14:4) 12) 135516: lb ely soe 
24). Fourth, the verse in the book which mentions the 
completion of the church, when the resurrection and trans- 
lation must necessarily occur, combines with it the express 
statement that this takes place when the seventh trumpet 
begins to sound (10: 7), which carries forward the events 
of resurrection and translation into the days of the Anti-. 
christ and brings them to a time just before the close 
of his career (11:7, 15). Fifth, the passage which first 
describes the resurrection and translation is found in 
the introduction (see the Analysis) of the vial and judg- 
ment periods (14: 1-5, 14-16), which leads to the con- 
clusion that it points forward to the judgment of the 
saints, this event being portrayed in the nineteenth chap- 
ter (19: 1-10) and located after the days of the Antichrist 
and just previous to his judgment (19: 19, 20). Sixth and 
lastly, it is clear that the church is the only body which 
has part in the first resurrection and which shares with 
Christ His millennial reign (20: 1-6), and yet the pas- 
sage which proves this fact positively states that a part 
of that body is made up of those who were beheaded for 
the testimony of Jesus and for the word of God, who had 
not worshipped the beast, neither his image, neither had 
received his mark upon their foreheads, nor in their hands 
(20:4). It follows, therefore, that Christians remain on 
earth through the days of the Antichrist, witness against 
him, and are persecuted by him. All this being the case, 
the whole company of believers — since the church is not 
divided at the time of the resurrection and translation — 
is caught up to meet the Lord after the events in the days 
of the Antichrist above described have taken place (Dan. 
12: 1-3; Matt. 24: 15-30; Rev. 14: 9-16). 


THE EXPOSITION 271 


109 


The thought is often expressed and still more often felt 
that God loves His saints too well to allow them to stand 
face to face with the Antichrist and to pass through the 
great tribulation. If Scripture and experience teach this, 
all controversy, of course, is immediately ended. But de 
they? Did God love Christ too well to forbid His stand- 
ing before His antichrist and passing through His great 
tribulation? Or, if it is said—as it may most justly be 
said — that Christ was unique in His experiences, did God 
love Peter, James, John and Paul too well for this; or the 
apostolic church; or the church of the Reformation; or the 
more modern Christians of Armenia, Madagascar, and 
China? It is a historical fact that the church, from apos- 
tolic days to the present, has always faced antichrists (1 
John 2: 18, 22; 4:3; 2 John 7) and has frequently passed 
through periods of tribulation (2: 10, 13; 3: 10); and the 
Scripture makes it plain that this will be her appointed 
portion to the end of her earthly pilgrimage (Acts 14: 22; 
“Rom. 8:35; 1 Thess. 3:4). There is no occasion then, 
for surprise on the part of the church when an antichrist 
arises and persecution comes. As a matter of fact, there 
is more need for surprise when there are no antichrists 
and persecutions. Indeed, this latter is so true, that Chris- 
tians may well question, in times of universal quiet and 
peace, if things are with them spiritually just what they 
ought to be. For suffering, not comfort, is the appointed 
lot of God’s heritage, even as Paul said: “ For thy sake 
we are killed all the day long, we were accounted as 
sheep for the slaughter’ (Rom. 8: 36); and again, “ We 
must through much tribulation (or, many tribulations, 
R. V.) enter into the kingdom of God” (Acts 14: 22). 
The fact of the matter is, the dealing of God with His 


¢ 


272 MATTHEW TWENTY-FOUR AND THE REVELATION 


saints and especially their dealing with Him, during about 
a hundred years past, have brought His people to some 
seriously false conclusions concerning suffering.. On God’s 
side, there has been granted to the modern church a 
breathing space in order that there might be ample and 
unhindered opportunity to pass through divinely opened 
doors. But on the side of the saints, the vast majority of. 
these have gladly accepted the breathing space thus given, 
and then have refused to pass through the opened doors. In 
time, therefore, these saints have come to conclude that 
the prosperity of quiet and easement from suffering is not 
only their lot, but also their right. What a shock it was 
in 1900, therefore, when the Boxer movement broke over 
their cherished kith and kin like a devastating storm! In 
those days of sorrow, many a soul secretly demanded to 
know of God what He was doing. His only answer was, 
the allowance of further torture and death — till the storm 
had passed. And yet since then He has given another 
and even more dreadful answer to questioning souls, as 
France, Germany, Turkey and Armenia bear witness. It 
is significant, in the letter to the Philadelphian church, 
that He who says, He openeth and no man shutteth, also 
says, He shutteth and no man openeth, and that this same 
One immediately adds that there is an hour of trial which 
is to come upon the whole world, to try them that dwell 
upon the earth (3: 7-10). It is evident that the Hand 
that bears the key of David and which turned for a time 
the usual of suffering into the unusual of peace, will in 
coming days turn the unusual of peace into the usual of 
suffering; for accumulating evidence indicates that the 
church which had torment in the old days but has sat at 
ease in the new, will be called upon to re-enter blood-stained 
paths and follow the Lamb whithersoever He goeth. It 
may not be regarded as exegesis but it may be reckoned 


THE EXPOSITION 2h 


as analogy, that Christ thrice asked Peter, who was 
appointed unto suffering and death, if he loved Him, and 
that, so far, He has asked Christians at large this same 
question but twice, once in apostolic days and once in 
Reformation, which suggests that the third time is yet to 
be. And as Peter confessed his Lord three times over and 
confirmed, finally, his words by willing death, so the 
church has said twice and will say thrice, “ Lord, thou 
knowest all things; thou knowest that I love thee!” and 
they too will willingly seal their covenant-troth by 
poured-forth blood. 


110 


The frightfulness of the persecution of the Antichrist, 
according to the Revelation, will be manifested not so 
much in its supreme intensity as in its supreme extensity. 
Happily, there is a limitation in human nature as related 
to suffering, the point being speedily reached where. the 
mortal frame can bear no more; and modern Armenia — 
not to speak of other martyr nations — probably saw in 
the individual life as much physical pain and spiritual 
anguish as will ever be seen in the days of the Man of 
Sin. But there is, nevertheless, an essential difference be- 
tween the days which are past and those which are to 
come. The Antichrist will be a European ruler (17: 3, 7, 
11-13) and also, a world ruler (13: 1-8), and what the 
cruel venom of some Attila or Sultan has been in a small 
area will be his in a much larger one. This is the evident 
and sure prospect which is before the peoples of the earth. 
One came in the Father’s name, and men would not re- 
ceive Him; another will come in his own name, and him 
they will receive (John 5: 42, 43). One came as a Man 
of Peace to bring peace on the earth (Isa. 9: 6; Luke 2: 
13, 14) and Him they rejected and crucified (Matt. 27: 


274. MATTHEW TWENTY-FOUR AND THE REVELATION 


22; Acts 2: 22, 23); another will come as a man of war to 
bring war, and him they will crown and deify (6: 3-8; 
13: 1-8). And so the divine edict will, at last, go forth: 
“Tf any man is for captivity, into captivity he goeth; if 
any man shall kill with the sword, with the sword must he 
be killed” (18:10). In short, the ancient truth of God 
which Job expressed has place here as elsewhere; “If I; 
have spread my couch in the darkness; if I have said to 
corruption, Thou art my father — where then is my hope” 
(Job 17: 138-15)? What a man is he chooses and what he 
chooses he obtains. Nor is there a law in heaven or earth 
which may ever make it otherwise. Man is indeed the 
arbiter of his own destiny, for God will never force a soul 
to make any other choice than that which it is pleased 
to make. So it is then, that men finally and fully secure 
the things which have been their heart’s desire. They 
have chosen self-will and they get it personified in the 
Man of Sin (13:5, 6); they have chosen the lusts of the 
flesh and they get these in the false liberty and foul license 
which the Antichrist grants (18: 1-4, 15-19); they have 
chosen wealth and all the sin and sinning which go with 
it, and this they obtain under the Antichrist’s rule and 
patronage (13: 16-18; 18: 1-5); they have chosen ways 
ef greed and war instead of unselfishness and peace and 
these become theirs in full measure under the lead of the 
red horse warrior (6: 3-8). But, at last, they have to pay 
the price for all these things, in full measure and down to 
the last detail (18: 5-21). In these seven years of the 
Antichrist, the nations are made to drink of the cup of 
their iniquity till they reel and stagger as drunkards do. 
It was a fair morning which broke over the world there 
at Pentecost, when, through the gift of the Holy Spirit, 
all of the benefits of Christ’s death were offered to a 
needy world. But here in these last of the last days, the 


THE EXPOSITION 215 


sun sinks down blood-red and the world is suddenly 
plunged into the gloom of a fearful night. The age began 
in the peace and promise of grace; it will end with the 
cataclysmic shock of a world-wide judgment. 


111 


The nineteenth chapter begins with a great Alleluia! 
on the part of the saints in heaven, in view of the triumph 
which Christ has secured over Babylon, spiritual and com- 
mercial (19: 1-4). These holy ones in the heavenlies see, 
from their high vantage place, that the way has thus been 
prepared for further judgments, and that this will lead to 
Christ’s final victory and enthronement. They also per- 
ceive that all of the judgments which have taken place, es- 
pecially those of the two Babylons, have vindicated the 
persecuted and martyred servants of God, and that the 
time is at hand when these will share in the triumph and 
exaltation of Christ (19:2, 3). As the song of praise 
voiced by these adoring hosts of heaven ascends, the four 
and twenty elders and the four living creatures fall down 
and worship Him that sits upon the throne, saying 
“Amen, Alleluia” (19:4). And, as this combined chorus 
of rejoicing and praise is heard through the heavenly 
courts, a voice comes out of the throne which calls for 
even further adoration of God. At this, there is a fresh 
outburst of praise, “the voice of a great multitude, and 
as the voice of many waters, and as the voice of mighty 
thunderings, saying, Alleluia; for the Lord God omnip- 
otent reigneth” (19:6). The heavenly hosts, according 
to these last words, foresee the time of Christ’s conquest 
over all His followers; and —turning a future tense into 
a present one—they anticipate by faith what Christ 1s 
about to accomplish. All of this is most significant. That 


276 MATTHEW TWENTY-FOUR AND THE REVELATION 


the saints in heaven regard devastating judgments with 
such calm and make them the cause and basis of. such 
praise, is almost beyond our understanding. Yet the fact 
of this is here set before us. We are thus instructed that 
God is as clearly revealed in the thick darkness as He is 
in the clear light; for it becomes manifest here that His 
ways of judgment are as truly the occasion of heart satis- - 
faction to the heavenly denizens as are those of mercy and 
peace. Earth, generally, does not afford us just views of 
God. To obtain such, we need to stand in heavenly places 
and look at things from a heavenly standpoint. 


112 


Verse seven of chapter nineteen brings us to the event 
toward which every revealed episode in the Revelation 
has been moving, namely, the second advent of Christ 
(19: 7-9). Indeed, this is the climax for which God and 
all His new-born creatures have waited since sin made a 
Redeemer and King necessary. Tennyson spoke more 
truly than he knew when he sang of, “ One far-off, divine 
event, to which the whole creation moves,” for the con- 
flicting course of life, its Joys and sorrows, its gains and 
losses, its hopes and disappointments have all prefigured 
the coming of One who should be God’s Vicegerent on 
earth and who should reign gloriously. But, above all, it 
is the moment for which the bride has waited, she having 
been a stranger and pilgrim upon the earth (1 Pet. 2:11), 
having walked through trying and dangerous places, and 
having had to watch, through many a long night-vigil, for 
Him who having not seen she has loved, in whom, though 
she has seen Him not, yet she has believed (1 Pet. 1: 8). 
At last, then, the days of her waiting are over, for as the 
record says, ‘‘ the marriage of the Lamb is come, and his 


THE EXPOSITION 277 


wife hath made herself ready ” (19: 7). Thereupon, there 
follows the judgment of the saints. This, no doubt, takes 
place in heavenly places, at the first instant of meeting be- 
tween Christ and His own (19: 8,9). At once, each saint is 
given his true place before God; and, from this time on, the 
redeemed, in resurrection bodies, are forever with the Lord 
(1 Thess. 4: 18-17; 1 Cor. 15: 51-57). This priceless privi- 
lege will bring to the saints their highest bliss and their 
chiefest recompense (John 14:3). As to the return of 
Christ, the following facts have been derived from our 
studies and may be held as true. The second advent of 
oursbords is personal ((1:°7;°2°5,'25; 3:11) it is \iteral 
(1: 7); it is for the rewarding of the faithful saints (2: 16, 
17, 25, 26; 3: 11, 12); it is for the judgment of the unfaith- 
ful saints (2: 5, 16; 3:3, 11); and it is for the judgment 
and punishment of the wicked (19: 11-21). 


113 


The judgment of Christians revealed in the nineteenth 
- chapter and which takes place at the coming of Christ for 
His saints, is the third one in order (19: 6-9; see the Analy- 
sis). It is not in respect of sin, but service and rewards 
(1 Cor. 4: 1-5). Sin for the redeemed was judged once and 
forever at Calvary’s cross, in and upon the person of Christ 
(John 19: 30; Rom. 5: 1; 2 Cor. 5: 21; Heb. 7: 26; 9: 24— 
28; 1 Pet. 3: 18). Incidentally, this truth reveals the hein- 
ousness of the sin of the Roman and Greek Catholic mass, 
not only because it is flagrant idolatry, but also and par- 
ticularly because it professes to reincarnate Christ, repeat 
His sacrifice and add to what He perfectly accomplished, 
which leads to the ensnarement and condemnation of multi- 
tudes of souls and also impugns the work, the word and the 
very character of God (Heb. 2: 14-18; 3: 12-15; 4: 14-16; 


278 MATTHEW TWENTY-FOUR AND THE REVELATION 


5: 5-10; 7: 11-17, 26-28; 8: 8-13; 9: 11-15, 23-28; 10: 10, 
18). But believers who understand God’s truth, know that 
sin has forever been put away and that they are saved to 
the uttermost (Luke 19: 10; John 6: 47; 10: 27-30; Rom. 
8:1; 1 John 2:1; 3:1, 2; 4: 15-17). Nevertheless, Chris- 
tians will be judged, the Word making this entirely plain 
(Rom. 14: 10; 2 Cor. 5: 10). This judgment is in regard to - 
the Christian’s service, and the purpose of it is the divine 
determination of his rewarding. Even in the extreme scrip- 
tural case of the one whose works are entirely burned, the 
man himself is saved (1 Cor. 3: 10-15). Another Scripture, 
however, makes it clear that each will have done something 
for Christ for which he will receive His praise (1 Cor. 4: 5). 
At such a time, the great question of Christian fidelity is 
entered into and determined upon (1 Cor. 3: 8, 14; 4: 1-5; 
Rev. 11: 18; 22: 12). It is true that there is the possibility, 
at this time, of the saint’s being ashamed before Christ. at 
His coming (1 John 2: 28). But it is also true that there 
is the possibility of his being gloriously and eternally recom- 
pensed (Luke 14: 14; Phil. 4: 1; 1 Thess. 2: 19, 20; 2 Tim. 
4:8; Rev. 2: 7, 10, 17, 25-27; 3:5, 12, 21). The-Holy 
Spirit, therefore, warns the servants of Christ against in- 
difference lest they should lose their crown (3:11) and He 
urges them to watchfulness, so that they may run and win 
the prize (1 Cor. 9: 24-27; Heb. 12:1, 2). It is here then, 
in this nineteenth chapter, that Christ gathers His people to 
Himself (19:1) and that the betrothed bride is made the 
wife and thus prepared for heavenly and age-lasting fel- 
lowship with the Lamb (19:6, 7). Here, at last, she is 
seen in garments not spotted by the flesh, but bright and 
pure (19: 8), and here it is that she sits down at the,bridal 
feast, the marriage supper of the Lamb (19:7, 9). All 
these things being so, it is no surprise that the record tells 
us that heaven suddenly reverberates with praiseful song. 


THE EXPOSITION 279 


Now for the first time and before the throne of God, there 
is heard the true and full Hallelujah Chorus (19: 1-8). 


114 


The judgment of the Antichrist and the false prophet 
constitute, in the series of judgments, the fourth one (see 
the Analysis). This is described in the nineteenth chapter 
(19: 11-21). It reveals Christ coming as a great white 
horse warrior, bearing the name of “ Faithful and True,” 
and judging and making war “in righteousness ”’ (19: 11). 
His eyes flash as a flame of fire (19: 12); on His head are 
many crowns (19: 11); He bears a secret name known only 
to Himself (19: 12); He is clothed with a vesture dipped in 
His enemies’ blood (19: 13; Isa. 63: 1-6) and His name is 
called, ‘The Word of God” (19:13). That this is the 
coming of Christ with His saints is made plain by the fact 
that this white horse warrior is followed by the armies of 
heaven, themselves seated upon white horses, and all of 
them clothed in fine linen, white and clean (19:14). That 
the Christ comes in judgment against His enemies is re- 
vealed by the fact that it is declared that out of His mouth 
goes a sharp sword, which is used in smiting the nations; 
and by the further fact that He is to rule these nations 
with a rod of iron (19:15). All of this is preliminary to 
His judging the nations. But before He does this last, He 
takes issue with His arch-enemy, the Antichrist, and also 
the false prophet, these two being the cause of the sin and 
destruction which fall, in the last days, upon mankind. 
Both of these monsters of iniquity are taken and cast alive 
into the lake of fire, which burns with brimstone (19: 20). 
These are the first two personages who are committed to 
that place of torment; and it is evident that they are placed 
there for eternity, for they are seen there a thousand years 


980 MATTHEW TWENTY-FOUR AND THE REVELATION 


after (20: 10), and the Spirit declares that the Antichrist is 
the “son of perdition” (2 Thess. 2:3) and goes into per- 
dition (17: 8, 11), which phrases indicate his unchangeable 
character and unalterable destiny. Antichrist is the last 
great head of the human race and, as such, he is the greatest 
enemy of Christ which the race has produced. It is for this 
reason that he is dealt with in advance and so drastically. 
His strange and tragic reception in the underworld is re- 
vealed by Isaiah, that world being greatly moved to meet 
him at his coming (Isa. 14: 9-11). ) 


1M 


The judgment of the nations, following that of the saints, 
is the fifth judgment: (see the Analysis). It differs, appar- 
ently, from all other judgments in that it covers a prolonged 
period of time. It begins with the coming of Christ with 
His saints (19: 11-21); but it is continued through the 
whole of His millennial reign and its climax is reached in 
the “ little time ” at the end of the thousand years (20: 1-3, 
7-9). The judgment is divided, therefore, into three times 
and kinds; first, immediately before the millennium, when 
it is specially related to the course of the nations in the 
period of the Antichrist and to their treatment of the Jewish 
Christians of that time (Joel 3: 1-17; Zech. 14: 1-5; Matt. 
25: 31-46) ; second, during the millennium, when the upper- 
most question is the relationship of the nations to the divine 
law (Isa. 2: 1-4; 42: 1-9; 65: 17-20; Mic. 4: 1-5); and 
third, immediately after the millennium, when the subject 
at issue will be the attitude of the nations toward Satan 
and the revolt which he successfully fosters and impiously 
leads (20: 7-9). It is clear from the Scripture, as it may 
also be concluded in the nature of the case, that God in all 
these conflicts and judgments comes off supremely and 


THE EXPOSITION ~ 281 


eternally a victor, the nations finding out in each time and 
circumstance that it is a fearful thing to fall into the hands 
of the living God (Heb. 10: 30, 31). As a deduction from 
the above, it becomes plain that the millennial reign of 
Christ is not simply one of beneficent grace and peace. It 
is this, for His spirit will be poured out in that day upon 
all flesh and men will not need to say, “ Know ye the Lord, 
for all shall know him from the least unto the greatest” 
(Isa. 61: 1-11; Jer. 31: 31-384; Hos. 14: 4-8; Zech. 9: 9, 10; 
12: 10-14; 18:1). But in addition to this, it will be the 
period in earth’s experience when law, as such, will be per- 
fectly proclaimed and administered, so that justice may 
always be secured and penalty will always be executed 
(Ps. 72:.1-19; Isa. 11: 1-10; 12: 1-5). The peace which 
will be enjoyed, therefore, will result from two causes; first, 
in connection with the righteous, as a result of law-keep- 
ing; and second, in connection with the unrighteous, as a 
result of law-execution. In this last respect, Christ and His 
people will rule with a rod of iron and sinners will be dealt 
with according to their deserts and immediately following 
any transgression (Ps. 2: 1-12; Isa. 11: 1-5; 1 Cor. 6:1; 
Rev. 2:26, 27; 12:5). Thus, for the first time in the 
world’s history, ‘a King shall reign in righteousness and 
princes shall rule in judgment ” (Isa. 32: 1,2). But in spite 
of a visible Christ and a perfectly adjudicated law, no 
sooner is Satan loosed from his prison than men rebel 
against the law and the Law-giver and administrator. 
Then, finally, will be manifested the fact, by the sad token 
of climacteric proof and tragic demonstration, that man is 
incorrigible in sin and that none is good, save one, even 
God (Luke 18: 19). 


282 MATTHEW TWENTY-FOUR AND THE REVELATION 


116 


There is a difference of opinion among students of the 
Word in respect to the time of Christ’s return, that is, as to 
whether He will come before or after the millennium. There 
is little difference between such in regard to the major de- 
tails of the advent; as to the fact of a return, as to its being - 
personal and as to there being a millennium of some kind. 
The difference is in reference to process and result, namely, 
as to whether the present age will head up into a general 
state of iniquity, calling for the coming of Christ in judg- 
ment, this being followed by His millennial reign; or as to 
whether the world will gradually develop into a state of 
conversion, the millennium being thus produced, and this 
being followed by the coming of Christ. It is to be noted, 
in passing, that a decision between these two views is not 
to be reached, as is sometimes done, by saying that the 
advent must be premillennial since the saints could not 
look for Christ’s coming if it could not occur until the 
thousand years are over. This is the fact for two reasons: 
first, because many post-millennial Christians, in effect, do 
look for the second coming, ardently longing to see and be 
with the Lord, thus indicating that the test of watchful- 
ness is not a certain scriptural conception, but rather a 
heart and life attitude; and second, because Peter makes it 
plain that saints may look for an event which is far away, 
though many prophesied incidents may stand before it, the 
one being looked for through the others (2 Pet. 3: 1-13). 
The question, then, is to be settled by a more careful and 
larger study of the prophetic scriptures. And many persons 
of sane temperament, large scholarship and ripe «spirit- 
uality have given such attention to the prophetic Word and 
have reached the conclusion that the second advent is pre- 
millennial. The following scriptural evidences have brought 


THE EXPOSITION 283 


them to this conclusion. First, Jesus, in the days of His 
flesh, asked the question whether when He came He would 
find faith on the earth, and evidently intimated by so doing, 
that He knew, comparatively speaking, that He would not 
(Luke 18: 8). Second, Jesus, while He was on earth, por- 
trayed the condition of the world at the time of His return 
and compared it to that which existed in the days of Noah 
and Lot, and it is to be remembered that at that time the 
state of mankind was one of general indifference and sin- 
fulness (Matt. 24: 37-39; Luke 17: 26-30). Third, Christ 
made it plain in His various parables addressed to the Jews 
— Peter and Paul afterwards confirming the thought — that 
many Jews and Gentiles, at the moment of His arriving, 
would be, not His friends but His enemies, and this to such 
an extent that He would be obliged to deal with them in 
bitter judgment (Luke 19: 12-27; 1 Cor. 15: 24, 25; Heb. 
10: 12, 13). Fourth, the Holy Spirit in several passages 
presents a scene, at the time of Christ’s arrival, not of joy, 
as would be the case if the world were converted, but rather 
of woe and lamentation (1: 7; Zech. 12: 10-14; Matt. 24: 
30). Fifth, Paul and Peter give long and detailed descrip- 
tions of the conditions of the world in the last days and 
these are altogether contrary to the thought of a state of 
general ‘conversion at the end of the age (1 Tim. 4: 1-3; 2 
Tim. 3: 1-5; 2 Pet. 2: 1-3; 3: 1-7). Sixth, the Scripture 
sets forth the fact in many passages that one of the purposes 
which Christ has in coming back to earth is that of dealing 
with the nations at large because of national transgressions, 
which indicates that there is at the time of His appearing 
a widespread and almost universal departure from Him and 
His law (6: 12-17; 9: 20, 21; 11: 17-19; 19: 11-21; Isa. 
13: 6-11; Ezek. 30: 1-19; Joel 3: 9-16; Matt. 25: 31-46; 
1 Thess. 5: 1-3; 2 Thess. 1: 3-9). Seventh, Paul specifi- 
cally states that there is a mystery of iniquity already 


284 MATTHEW TWENTY-FOUR AND THE REVELATION 


working, that this will go on developing until it heads up 
in the Antichrist, that subsequently there will be a general 
adherence to that person and that it will be against him 
and his followers that Christ will come (2 Thess. 1: 1-12). 
Eighth, John confirms the thought of Paul by connecting 
the appearing of Christ with descriptions of a destroying 
judgment upon Antichrist and his adherents (14: 9-11; 19: - 
11-21). Ninth, Christ prophesied in respect to this present 
age, in spite of His provision and longing for the salvation 
of men, that, comparatively speaking, only the few will be 
saved and the many will be lost (Matt. 7: 138, 14, 21-28; 
24:5, 12: Luke 12:32; Acts 15:14; Rom; 775-729 
1 Cor. 1: 26-29; 1 Pet. 4:17, 18). Tenth, the Holy Spirit 
makes the order of events unmistakably plain in two pas- 
sages of Scripture: first, in that one where James at Jeru- 
salem declares that first God would gather out a people for 
His name, that after this Christ would return, and that then 
would occur the millennial restoration of Israel and the sal- 
vation of the Gentiles (Acts 15: 13-18); and second, in 
that one where John describes the coming of Christ and 
portrays in consequence of this event His millennial reign 
(19: 11-21; 20: 1-6). Eleventh and lastly, it is manifest 
that the millennial conditions, even though the Gospel has 
been freely and widely preached for nearly two thousand 
years, are not, as yet, in any sense fulfilled; for Christ is 
in heaven upon the throne of His Father (3: 21; Heb. 8: 
1; 12:2) instead of on earth upon the throne of David 
(Matt. 25: 31, 32; Luke 1: 31-33) ; Christians are not sit- 
ting upon thrones and are not ruling over Jews and Gentiles 
(2: 26, 27; 3: 31; 20: 4; Rom. 8: 16, 17; Matt. 19: 28; Luke 
22: 29, 30); the Jews have not been restored to their land 
and are not worshipping and serving God (Isa. 11}: 1-9; 
12: 1-6; 14: 1-3; 35: 1-10; 40: 9-11; 52: 1-15; 60: 1-22; 
Zech. 10: 1-12; 13: 1-9; 14: 1-11) ; the world, though many 


THE EXPOSITION 285 


) 


men are crying “ Peace,” is still engaged in deadly wars 
(1 Thess. 5: 1-3; Isa. 2: 1-4; Hos. 2: 18) ; and finally, it is 
not as yet the case in any part of the world —in any con- 
tinent, country, city, town, village or hamlet — that Satan 
is bound and his satanic temptings and conquests are at an 
end (20: 1-3). For all these reasons, it seems reasonable 
to conclude, while it is evident that God is doing an effec- 
tive and large work in gathering out a people for His name, 
that the development of the world is increasingly toward a 
lawlessness and anarchy which will one day call for divine 
interposition and retribution. In short, it appears certain 
that this age will end, as previous ages have done, in 
rebellion against God, and hence, with cataclysmic judg- 
ments, and that only after this will come upon this earth 
the beneficent, millennial reign of Christ. 


iti 


It should occasion no surprise that so few details are 
given in chapter twenty concerning the millennial reign of 
the Lord. One would naturally look for these here, since 
that reign is spoken of as being for the long period of a 
thousand years (20: 2, 3, 4, 5, 6, 7). But consideration of 
the subject will remind us of the fact that there was no 
divine need of a detailed description being given in this 
place, the same having been presented in many passages in 
the Old Testament (Gen. 49: 8-12; Num. 23: 7-10, 18-24; 
24: 3-9, 15-19; Ps. 2: 2-12; 46: 1-11; 67: 1-7; 72: 1-19; 
Isa. 11: 1-16; 12: 1-6; 32: 1-20; 35: 1-10; 42: 1-16; 52: 
1-15; 60: 1-22; 61: 1-11; 62: 1-12; 63: 1-6; Jer. 23: 1-8; 
31:7 31-40; 33: 1-26; Ezek. 37: 1-28; 47: 1-12; Dan. 2: 44, 
45; Zech, 14: 1-11, 20, 21; Mal. 3: 1-12; 4: 5, 6). .It can- 
not be kept in mind too fully, and, therefore, cannot be said 
too often, that, generally, God does not repeat what He has 


286 MATTHEW TWENTY-FOUR AND THE REVELATION 


once revealed, for the simple reason that He deems -one 
revelation, since it is absolute and infinite truth, to be 
sufficient. He may speak of the same subject again and 
again. But a study of the passages so given will dis- 
close the fact that each added revelation is not a repetition 
but a new and larger one, it being an amplification of what 
has been previously given. So it is with this twentieth: 
chapter. A comprehensive description of the millennium 
had been presented in the Old Testament, and what had 
been stated did not need to be repeated. However, there 
were several important items which had not been previously 
mentioned. One was that there should be both a first and 
second resurrection (20:5, 6). Another was, that Chris- 
tians, exclusively, would be granted a place in the first 
resurrection (20:6). Another was that these Christians, 
whether saved before or during the tribulation, would sit on 
thrones and reign with Christ during the whole millennial 
period (20: 4). And another was that Christ would reign 
on and over the earth for exactly one thousand years (20: 
2, 3, 4, 5, 6, 7). It is important to note this last item, 
in the connection given. For many interpreters, whose 
reverent loyalty to the Word may not be doubted, have 
affirmed that the thousand year rule of Christ and His 
saints is not to be believed in since “ it is only once men- 
tioned in Scripture.” But it will be seen that the statement 
made, whatever the spirit of the interpreter, is not a correct 
one. For first, the millennium is mentioned frequently in 
the Scripture, it being described in many Old Testament 
passages, and also, it being specified in this New Testament 
one, not once, but as many as six times over, a fact, in 
other scriptural connections, which is unprecedented in the 
whole course of Holy Writ; and second, it would be, even 
if it were true, without point as an argument, for, as said, 
it is often the case that important prophetic items are only 


THE EXPOSITION 287 


once mentioned, and a single affirmation in the divinely 
inspired writings is as full of force and as worthy of credence 
as if it were stated a thousand times. ‘Moreover, it is to 
be kept in mind that the Word is a unit, and that this 
twentieth chapter is a part of a great whole. Its testimony, 
then, is to be considered in connection with what is else- 
where written, and to be interpreted by and with all that 
is otherwise given. 


118 


The twentieth chapter brings us into the realm of God’s 
earthly politics. For we see here Christ as His vicegerent, 
the nineteenth chapter designating Him, “ King of kings 
and Lord of lords” (19: 16), and this one definitely stat- 
ing that He will reign on earth for a thousand years, His 
saints being co-regnant with Him (20: 4, 6). To some 
minds this seems to reduce both Christ and the saints to a 
low-level order of things, bringing them down from the 
heights of heaven to the depths of earth and from the refine- 
ment of the spiritual to the sordidness of the physical. But 
it is to be remembered, before one reaches this conclusion, 
that it is not a case of what we might naturally imagine 
would be true, but rather and only what we discover God 
has supernaturally revealed. And in respect to the latter, 
there can hardly be more than one opinion. Again and 
again in the Old Testament, the Holy Spirit prophesied 
that the Messiah would come to earth as a King and reign 
in person over the Jews and Gentiles, and always in such 
language as forbids spiritualizing away the details given, or 
conceiving of them as having been fulfilled or as being in 
the process of fulfillment in the history of the church (Ps. 
46: 1-7, R. V.; 72: 1-19; Isa. 11: 1-16; 12: 1-6; 35: 1-10). 
Again, the angel who announced to the Virgin Mary the con- 
ception within her, by the Holy Ghost, of Jesus, the Christ, 


I88 MATTHEW TWENTY-FOUR AND THE REVELATION 


specifically stated that He would inherit and occupy the 
throne of His father, David, which, be it remembered, was 
not in heaven but on earth, and at Jerusalem, this meaning 
that the messianic reign will be here below, with its center 
at the city of the great King (Luke 1: 30-35). Again, the 
fact that Christ has been on earth does away with all 
difficulty with His being here a second time, especially as’ 
He was here, subsequent to His resurrection, in the same 
body as He will have when He reappears (Acts 1: 11). 
Again, past and present political experience calls loudly for 
the coming and reign of Christ, for, up to the present, 
human government, whether it has been that of a mon- 
archial or republican kind, has been a lamentable failure 
so far as divine ideals are concerned, kings and presidents 
not having succeeded, in spite of notable strivings, in ob- 
taining divine righteousness or in dispensing exact and full 
justice.. And again, both human amends and divine re- 
quital demand that Christ shall be greatly honored where 
once He was greatly dishonored, He having come to His own 
and His own having received Him not (John 1: 11), and 
having come as a King and having been crucified as a slave — 
(John 1:10; 19: 8-16). For all these reasons, it 1s not 
strange but rather most reasonable that God, before the end 
of earthly experience, should interpose in governmental af- 
fairs and demonstrate to men, not what government “ of the 
people, by the people and for the people” should be, but 
rather and better, what government by God, through Christ 
and in behalf of men is and ever may be. For the millen- 
nium will be the presentation, from the standpoint of ruler- 
ship, of God’s ideals of law and justice; and Christ, accord- 
ing to the Scriptures, will be set upon His holy hill of Zion 
to be the formulator of the one and the administrator of 
the other (Ps. 2: 6; 72: 1-19). 


THE EXPOSITION 289 


119 


Those who have read history broadly are conversant with 
the fact that not all rulers have been bad, and indeed, that 
some have been very good. England can proudly point to 
some of her kings and queens as persons of high minds and 
altruistic thoughts; and America can thankfully remember 
not a few presidents who have sought to fulfill the responsi- 
bility of their high office both in the wisdom and fear of 
God. But those who have read history, not only broadly 
but also perceptively, have discerned the added fact that no 
such kings or presidents, in spite of intention and effort, 
have attained to their ideals. Even the best rulers, not to 
speak of men of lower and lesser breed, have failed to reach 
the heights which they visualized and strove after. And 
the reason is not far to seek. They found their first hin- 
drance to attainment in themselves, and their second, in 
mankind. As for themselves, they discovered that it is one 
thing to have visions and another to turn them into reali- 
ties; and as to others, they finally realized that it is im- 
possible to bring regenerate acts out of unregenerate spirits. 
As a result of this, many good rulers in solitude, have eaten 
out their hearts in the face of their unfulfilled longings; 
or — which is one of earth’s saddest spectacles — they have 
finally compromised with truth, have become content to 
seek for a good which was not the best, and have found, 
with sorrow, that the “middle path of practical affairs ” 
leads downward and not upward, away from God and not 
toward Him, and thus, is to the despoiling and dishonoring 
of the soul. History at its best, therefore, is sad reading, 
it being one long story of disappointed hopes and blasted 
ideals. It presents altruistic progress in thought and action 
of a real and abounding kind; and for this one may and 
must be devoutly thankful. But it is almost if not alto- 


290 MATTHEW TWENTY-FOUR AND THE REVELATION 


gether a platitude to say that God’s standards of law and 
action, governmentally speaking, are not yet even in sight, 
not to speak of their being reached. If one wishes to 
demonstrate this, let him read God’s ten commandments 
and Christ’s sermon on the mount, and then the first page 
of the average English or American newspaper. It is a 
patent fact, everywhere, that man is endeavoring to rule - 
himself apart from God. Thus, while he is advancing 
humanly, he is not doing so divinely. What, therefore, is 
needed and must be obtained, if heights are to be reached 
and ideals are to be realized, is a human subjectivity toward 
God and a divine enabling toward men. It is just here that 
God, one day, will see both man’s great need and His own 
opportunity, and thus, will bring to pass what rulers have 
failed to secure. For, in a time to come, He will do two 
new and notable things; He will pour out His Spirit upon 
all flesh in preparation for His rulership (Joel 2: 28-32; 
Zech. 12: 10-14); and also, He will send His beloved Son 
in order that He may crush out the wrong and lift up and 
enthrone the right (Ps. 72: 1-4, 12-17). And the Christ. 
who will do this will have, inherently, the divine prerogative 
and power to bring these great results to pass; for in the — 
long days of His being despised and rejected of men, He 
has never compromised with divine idealism or eternal 
truth. He, in contrast with all other rulers, has stood 
steadfast in righteousness, patiently waiting until His 
enemies should be made the footstool of His feet (Ps. 110: 
1; Matt. 22: 44; Mark 12: 36; Heb. 10: 13) and until every 
knee should bow and every tongue confess that He is Lord 
(Phil. 2:5-11). This then is the background of this 
twentieth chapter; and one day, as surely as God is God, 
it will be its bright and beautiful foreground. And the 
glory, which will then be Christ’s, will, by His gracious 
gift, be also the portion of all those who have remained 


THE EXPOSITION 291 


steadfastly true to Him, and have chosen, humbly and 
lovingly to follow Him, in His lamblike character, wherever 
He has gone (14: 4; 20: 4, 6). 


120 


Criticism is sometimes expressed in respect to the thought 
of a possible millennial reign of Christ, especially as related 
to the almost universal soul-saving which prophetic students 
say will then take place. It is asked, must this world wait 
to be saved till Christ returns in person? Will He be more 
powerful when He is ruling at Jerusalem than He is now 
on the throne of heaven? Is He not able to do at present, 
through and by the Holy Spirit, all that He will be able 
to bring to pass by dwelling personally among men? These 
are questions, the asking of which is but reasonable and 
right, and, therefore, they call for an answer. And the 
answer is plainly and positively that Christ will not be able 
to do in the millennial age, in regenerating souls, any more 
than He is able to do in the present age, He having now 
all authority both in heaven and on earth (Matt. 28: 18- 
20; Mark 16: 14-20; Acts 1:8). It needs to be added, 
however, in order to correct misunderstanding, that sane 
students of prophecy have never spoken otherwise than this. 
They have declared that the millennium, beyond anything 
the world has ever known, will be a time of soul-saving. 
But this statement has never been based upon the thought 
of change in the character or power of God. Their opinion 
has been founded simply upon the divine record and has 
been given without explanation of any kind. It has been 
recognized that God’s ways never need apology or even 
explanation and it has been thought quite sufficient to say 
that the Scripture makes it clear that one work, in soul- 
saving, is done in this age, and another and greater one in 


29902 MATTHEW TWENTY-FOUR AND THE REVELATION 


the age which is to come. For our satisfaction, we may 
reasonably conclude that, for some cause, men will more 
freely and universally accept Christ then than now. But 
we may be sure that the difference, as between the two 
times, is not in God but in men. In addition to this, the 
criticism referred to entirely misses the mark of the position 
held by prophetic students, by not recognizing the explana- - 
tion which they do give of Christ’s personal reign on earth. 
This, in substance, is as follows: First, it is just that 
Christ should be vindicated by kingship and enthronement 
in the world where formerly He was humiliated and cruci- 
fied (Phil, 2: 5-11). Second, it is reasonable to expect that 
Christians, who have met the scorn and derision of the 
world, should be justified before that world by being mani- 
fested as Christ’s followers and co-heirs (6: 9-11; 16: 4-7; 
18: 20; 19: 1, 2; 20:46; 2 Thess. 1: 3-10). Third, it is 
in the right and purpose of God to judge Israel and the 
nations through the person of Christ because of their crime 
in rejecting Him, and in doing this to bring many to re- 
pentance (1: 7; Ps. 2: 7-12; 34: 1-8; Zech. 12: 10-14; Matt. 
21: 33-41; 25: 31-46; Luke 19:11-27). Fourth, it is 
plainly the case, according to the Scripture, that God’s grace 
is so great and comprehensive as to lead Him, in the face of 
the failure of men in the present age, to give them another 
and even more favorable opportunity of accepting His rule 
and government, bringing this to pass by the revelation of 
the person of Christ with power and great glory (1: 7; 
Zech. 12: 1-18; Matt. 24: 29-31; Mic. 4: 1-5). And lastly, 
it is Christ’s prerogative to take glory unto Himself by ful- 
filling His ancient purpose toward Israel in exalting them 
among the nations and by thus bringing the nations through- 
out the world to acknowledge Him as King of kings and 
Lord of lords (17: 138, 14; 19: 11-16; Ps. 67; 1-7; Isa.02: 
1-4; 4: 2-6; 11: 1-10; 40: 1-11; 41: 8-16; 42: 1-9; 60: 1- 


THE EXPOSITION 293 


22; 61: 1-9; Ezek. 37: 1-28; Joel 2: 15-32; Zech. 10: 1-12; 
Mal. 3: 1-6; 4: 1-38; Luke 1: 31-33; Phil. 2: 5-11). As 
touching the truth of these last statements, the book of the 
Revelation gives ample confirmation. In every instance 
in the record, where the second advent is immediately in 
vision, the heavenly throng bursts forth in praise, and in 
every such case this adoration looks forward to the king- - 
ship of Christ, His judgment over the wicked, and His 
reign and rule, not only over but also actually on the earth. 
Some of these words of praise are as follows: ‘“‘ And they 
sung a new song, saying, Thou art worthy to take the book, 
and to open the seals thereof: for thou wast slain, and hast 
redeemed us to God by thy blood, out of every kindred, and 
tongue, and people and nation; and hast made us unto our 
God kings and priests: and we shall reign on the earth ” 
(5:9, 10). ‘And there were great voices in heaven, say- 
ing, The kingdoms of this world are become the kingdoms 
of our Lord, and of his Christ; and he shall reign for ever 
and ever” (11:15). ‘And the four and twenty elders, 
which sat before God on their seats, fell upon their faces, 
and worshipped God, saying, We give thee thanks, O Lord 
God Almighty, which art, and wast, and art to come; 
because thou hast taken to thee thy great power, and hast 
reigned. And the nations were angry, and thy wrath is 
come, and the time of the dead, that they should be judged, 
and that thou shouldst give reward unto thy servants the 
prophets, and to the saints, and them that fear thy name, 
small and great; and shouldst destroy them which destroy 
the earth ” (11: 16-19). ‘‘ And they sing the song of Moses 
the servant of God, and the song of the Lamb, saying, 
Great and marvelous are thy works, Lord God Almighty; 
just and true are thy ways, thou King of saints (nations). 
Who shall not fear thee, O Lord, and glorify thy name? 
for thou only art holy: for all nations shall come and 


294. MATTHEW TWENTY-FOUR AND THE REVELATION 


worship before thee; for thy judgments are made mani- 
fest” (15:3, 4). “And after these things I heard a great 
voice of much people in heaven, saying, Alleluia; Salva- 
tion, and glory, and honor, and power, unto the Lord our 
God: for true and righteous are his judgments: for he hath 
judged the great whore, which did corrupt the earth with her 
fornication, and hath avenged the blood of his servants © 
at her hand” (19:1, 2). “ And a voice came out of the 
throne, saying, Praise our God, all ye his servants, and ye 
that fear him, both small and great” (19:5). “And I 
heard as it were the voice of a great multitude, and as 
the voice of many waters, and as the voice of mighty 
thunderings, saying, Alleluia; for the Lord God omnip- 
otent reigneth. Let us be glad and rejoice, and give 
honor to him: for the marriage of the Lamb is come, and 
his wife hath made herself ready” (19:6, 7). It is 
always safe to side with the angels and other heavenly 
beings, for they have the mind of God; and here is a case 
where it appears that their thoughts are beyond mis- 
apprehension. 


121 


The tenth verse of the twentieth chapter brings us to 
the sixth judgment, namely, that of Satan and his fallen 
angels (see the Analysis); and, in doing so, it presents to 
us a great mystery. The Bible at large introduces us to 
many mysteries. But possibly none is greater than the 
one which finds expression in the person of Satan and 
God’s dealings with him. We question, Why did God 
create the Devil? and, if he was at first sinless and then 
fell— which is the case (Isa. 14: 12-20) —and was 
doomed by his fall to merited judgment, why has not God 
dealt with him already as He will do by and by? and, 
why does God even at the end, mete out judgment upon 


THE EXPOSITION 295 


him in progressive stages and not at once and finally? 
These are indeed mysteries which remain hidden in the 
infinite and eternal counsels of Deity. But a mystery 
does not do away with the fact which les behind it; nor 
does it cast even a shadow of doubt upon its reality and 
certainty. Indeed, scripturally speaking, a mystery makes 
sure the fact and confirms to us its authenticity, for it 
lifts thought and faith into the realm of the unseen and 
eternal, where verities are most veritable (2 Cor. 4: 17, 
18). We may believe, therefore, that Almighty Wisdom 
has dealt with this personage of Satan, both in his origin 
and permitted activities, and that He will deal with him 
in his final destruction. In spite of what the chapter has 
to say of Satan, therefore, our faith need not waver, but 
may remain steadfast, even though we may not understand 
the divine methods or purposes as related to him. More- 
over, we may be assured of this; that God’s dealings with 
the Devil will make infinitely for His glory and for the 
good of the saints. And these are great ends to be con- 
served, even though it be at a great cost. Let us under- 
stand then, the chapter’s teachings: Christ will bind Satan 
for a full thousand years (20: 1, 2); He will hold him fast 
in the abyss during the whole of His millennial reign 
(20: 1) ; when He releases him at the end of the millennium, 
it will be only for a “ little season” (20: 3); and finally, 
He will put him beyond tempting the saints and defiling 
God’s fair world by casting him into the lake of fire and 
brimstone (20:10). This will be his final abiding place. 
There, the adversary of Christ (Matt. 4: 1-11) and the 
accuser of the brethren (12:10) will be held captive 
throughout eternity, the personified evidence of the fact 
that the Nazarene has at last and forever conquered every 
foe (12: 9-12; Luke 10:18; Phil. 2: 9-11). 


296 MATTHEW TWENTY-FOUR AND THE REVELATION 


122 


The twelfth verse of the twentieth chapter introduces 
the scene of the judgment of the wicked dead (20: 12-15), 
which is the seventh and last one (see the Analysis). It 
is to be remembered that the Spirit specifically stated in 
a previous verse (20:5) that there was a “ first resurrec- - 
tion,” which implied that there was to be a second one; 
that only those whom He could term “ blessed and holy ” 
had part in this resurrection (20:6), which Christ called 
the “resurrection of the just” (Luke 14:14) and the 
“resurrection of life” (John 5: 29), and that the “ rest 
of the dead,” namely, those who were not blessed and holy 
but the contrary, that is, the wicked, “lived not again ” 
(in bodily form) “ until the thousand years were finished ” 
(20: 5), Christ calling this the “ resurrection of damnation” 
(John 5:29). It would be impossible for language to 
make facts clearer than this, so we may confidently assert 
that this seventh or last judgment is exclusively that of 
the unrighteous, and is, as the fourteenth verse states, not 
unto life but unto death, it being designated, “ the second 
death” (20: 14; 21:8). We may affirm, therefore, that 
the term, “ the general judgment,” is a misnomer, for there 
is no such event recorded in the Scripture. There is, as 
we see, a judgment of the “last day,’ as named by the 
Lord (John 12: 48) and as here described by John (20: 
11-15). But this judgment is, as we have said, not general 
but special, being exclusively that of the wicked (20: 11, 
12). A close study of the Word reveals the fact that the 
various judgments differ from one another in their time, 
place, persons judged, character and result. For instance, 
note the following: The judgment of the saints is previous 
to the millennium (20: 6-9; 21:4), before the judgment 
seat of Christ in heaven (Rom. 14:10; 2 Cor. 5:10; 1 


THE EXPOSITION | 297 


Thess. 4: 16, 17), of Christians only (Rom. 14: 10; 2 Cor. 
5: 10) and as to service and for rewarding (1 Cor. 4: 1-5; 
Rev. 11:18; 22:12). The judgment of the nations is 
previous to and during the millennium (Matt. 25: 31-46; 
Rev. 19: 11-21; 20: 7-9), before Christ’s throne of glory 
on earth (Matt. 25:31) —national judgments, in the 
nature of the case, must be on earth where alone nations 
have place and standing —of governments and peoples, 
as to the divine law (Ps. 2: 8-12; Isa. 32: 1-20), and for 
life or death (Matt. 25: 46; Rev. 19: 19-21). And here 
in the record, the judgment of the wicked is at the end of 
the millennium (20:7), before the throne of God in 
heaven (20: 11, 12), of individuals who are lost (20: 12- 
15), as to their works (20: 12, 13) and unto condemnation 
and eternal punishment (20:14). The fact that “ death ” 
(the grave) and “ Hades” (the then place of punishment 
in the center of the earth), give up their dead indicates 
that the souls of the wicked are here brought up from the 
underworld and their bodies raised from the grave (Dan. 
12:2; Acts 24:15). In Old Testament times, the souls 
of the righteous went to a place of comfort and bliss in 
the underworld (1 Sam. 28: 15; Luke 16: 25), which was 
Paradise (Luke 23: 43); but they were taken from this 
location at the ascension of Christ and brought to heaven 
(Eph. 4: 8-10), which is now Paradise (2 Cor. 12: 1-4). 
The unrighteous, however, were left in a place of torment 
in the same underworld (Luke 16: 23-25); and this place 
has remained and will remain their prison house until they 
are brought up before the great white throne for final 
judgment (Luke 16: 9-31; Rev. 20:14, 15). It is to be 
observed that the passage in the twenty-fifth chapter of 
Matthew (25: 31-46) does not refer to the last judgment, 
namely, the one described in this twentieth chapter of the 
Revelation (20: 11-15). That judgment is of the nations 


2908 MATTHEW TWENTY-FOUR AND THE REVELATION 


(Matt. 25: 32), this is of individuals (20: 12, 13); that 
is before the millennium (19: 11; 20: 1, 2), this is after it 
(20: 7-15); that is concerning the treatment given in the 
days of the Antichrist to the King’s brethren, namely, 
Jewish Christians (Matt. 25: 37-45), this is concerning 
works (20: 11-138); that is before the Son of man as King 
(Matt. 25: 31, 34, 40), this is before God, as the final and ~ 
universal Judge (20:11). It is to be kept in mind further, 
that the individuals before this last judgment are those 
who did not have part in the first resurrection (20: 5); 
that they are those who are under the power of the second 
death (20: 6); that they are called the “ dead,” in signifi- 
cation of the fact that they had died physically and were 
dead spiritually (20: 12, 13); that, though they are then 
both physically and spiritually dead, they are alive in spirit 
and are made to “stand” (in resurrection bodies) before 
the throne to be there judged; that hence, they had not 
become extinct, but are alive (20: 12); and finally, that 
no second chance is given to them, but all are condemned, 
and hence, are consigned to the lake of fire and brimstone 
(20: 14.15). 


120 


The English word judgment, either in the singular or 
plural form, occurs in the Revelation some seven times 
(14:7; 15:45 16:°73° 17: 1;°18: 10° 19227 20: 4) eee 
are three words in the Greek, however, in these various 
places where the one English word is found. The majority 
of these words are either krisis or krima. The first of 
these words (krisis) means a decision, and, by extension, 
a tribunal; and the second (krima) means a decision, and, 
by extension, a pronounced judgment. It is clear from 
the definitions given that neither of the words indicates 
the kind of tribunal established, the process of enquiry, 


THE EXPOSITION 299 


or the sort of judgment pronounced. And the use made 
of the words in the New Testament at large emphasizes 
this indefiniteness, that is, it indicates that the words may 
signify judgment, either, on the one hand, of blessing and 
rewarding (Rom. 14: 10; 2 Cor. 5: 10; 1 John 4: 17; Rev. 
14: 7), or, on the other, of condemnation and punishment 
Lhom, 2:3; 0..0,.18;' 2) Thess. 1:15; Heb. 10: 27; 2: Pet. 
Zo, 407 oc) Jude: 6,115; Rev: 16:°73,172.1;'18:10; 19: 
2). In other words, the central idea of the two words is 
that of securing, through judgment, absolute justice, 
whether it be for approbation or condemnation. What 
will be done, then, in the day of judgment is this: God, as 
has never occurred in earthly and human courts, will bring 
out the right of the case, according to His perfect knowl- 
edge of it. ‘The good and the evil will be unitedly before 
Him. Hence, He will make all necessary allowances, give 
every known credit, and grant all possible rewarding; or 
He will impose the required degree of penalty and punish- 
ment. The prominent factor of future divine judgment, 
therefore, will be its righteousness (Ps. 45: 7; 48: 10; 72: 
2; 96:13; Heb. 1:8; Rev. 19:11). This, manifestly, will 
imply the acceptance of some persons and the rejection of 
others, which will produce not only the two classes of saved 
and unsaved (Matt. 25: 46), but also varying degrees of 
treatment, within the one class and the other, according to 
each man’s deserts (Matt. 10:15; 11:22, 24; Mark 6: 
11; Luke 10:12, 14). The choice which men may and 
must make in preparation for God’s judgment is, objec- 
tively, between grace and law, and, subjectively, between 
faith and works. And the Word makes it plain, on 
account of sin, that the only hope of salvation which a 
man may have is in grace and faith (Rom. 3: 24; 4: 5, 16; 
9:30; Eph. 1:7; 2:5; Heb. 11:6).. To attempt to ibe 
saved by law and works, on account of broken law and 


300 MATTHEW TWENTY-FOUR AND THE REVELATION 


incompleted works, is to condemn oneself completely, the 
divine sentence at the throne legally and openly confirm- 
ing what the man himself, by his choice, has brought to 
pass, (Rom: 3327; 43:2;5,.6, 15; 9; 115, 116s yGehea aoe 
3:10; Eph. 2:9; 1 Tim. 1:9). It is this latter class of 
persons, namely, the lost, who are in this last judgment, 
before the “great white throne” (20:11). These are- 
they who have rejected grace and faith (21:8) and who 
have appealed to law and works (20: 12, 13). In spite, 
therefore, of divine love, compassion, consideration, and 
allowance, and all because of absolute justice, they are 
utterly and forever condemned and so cast into the lake 
of fire and brimstone (20: 15). This much is plain and 
we may see thus far. But here, in the revelation, God 
mercifully hangs before our eyes — except for one more 
brief vision (21:8) —the veil of undiscoverable knowl- 
edge. And where He has placed it, we leave it (Deut. 
29: 29). ah 


124 


The twenty-first chapter begins a new period, which is 
the seventh and last, and is that of the seven new things 
(see the Analysis). There is no introduction to this 
period, the Spirit proceeding at once to His description of 
it. In this section, the time element gradually ceases, 
merging into and finally becoming absorbed in that of 
eternity. It is to be observed, however, that the eternal 
conditions are placed first (21: 1-8) and the temporal 
second (21: 9-27; 22: 1-5). This inversion of order is 
according to a common law of arrangement in the Revela- 
tion, the heavenly and unlimited things being shown, before 
the earthly and limited. Thus it was in the first chapter 
(1: 9-20); and again in the seventh (7: 9-17); and egain 
in the twelfth (12: 1-5); and again in the nineteenth (19: 


THE EXPOSITION 301 


6-9), all of these passages, while chronologically placed, 
being heavenly in character and facing toward eternity. 
Here, therefore, we meet with a heavenly scene and an 
eternal one (21: 1-7), the outlook being toward a new 
heaven (21:1), a new earth (21:1), a new city (21: 2), 
a new tabernacle (21: 3), a new fellowship (21:3), a new 
experience (21:4), and a new prospect (21: 5-8). All of 
these conditions follow the statements in the twentieth and 
twenty-first chapters to the effect that the present earth 
and heaven —there are four heavenly and earthly crea- 
tions (20: 11; 21:1) recorded in Scripture, the first men- 
tioned in Genesis (Gen. 1: 1), the second in Genesis (Gen. 
1: 6-10), the third in Revelation (20: 11), and the fourth 
in Revelation (21:1) —flee away from the face of God, 
there being found thereafter no place for them (20: 11). 
This transmutation and transfiguration were foreseen by 
Isaiah (Isa. 65:17; 66:22). But, judging by the con- 
text, the prophet’s view was more upon the changes 
which will take place at the beginning of the millennium 
(Isa. 35: 1-10) than at the end of it (21:1), though here 
we may have a case of double fulfillment. However this 
may be, a new heaven and earth, after the white throne 
judgment, take the place of the old, the new earth be- 
coming the abiding place of the redeemed throughout 
eternity (22:5). And it will be in this new environment 
and under these new conditions that God will undertake 
to make “all things new” (21:5). The meaning of this 
last phrase, in outstretch, creative production, splendor of 
achievement and glory of result, no mortal mind can now 
conceive. All that we may know is that God will be the 
creator, that we shall be workers together with Him, that 
the conditions and results will be soul satisfying, and that 
the experience will be both timeless and measureless. 


302 MATTHEW TWENTY-FOUR AND THE REVELATION 


125 


There are two distinct visions in the twenty-first chap- 
ter. The first is that of the “new Jerusalem,” with all 
that it contains (21: 1-5); and the second, of the “ holy 
Jerusalem,” with all that it contains (21: 10-27; 22: 1-5). 
These two visions concern the same city. For the “new 
Jerusalem ” (21: 2) is also called the “ holy city ” (21: 2), 
though it is to be noted that the “holy Jerusalem” (21: 
10) is not called the new Jerusalem. ‘These statements 
imply that there is a connection between the two descrip- 
tions of the city though the distinction mentioned suggests 
that there is not a full identification. And the distinction 
is this: the first description gives to us a vision of the city 
in its heavenly and eternal aspect, connected with the new 
heaven and earth, when the “former things,” such as 
death, sorrow, crying and pain, have passed away (21: 4); 
while the second description presents to us a vision of the 
city in its earthly and temporal aspect, connected with the 
present heaven and earth, when the “ former things,” as 
enumerated, are still in existence. In other words, the 
first vision is of the city in its unending state, as the 
abiding place of the redeemed for all eternity; and the 
second vision is of the same city in its millennial state, as 
the abiding place of the redeemed for the one thousand 
years. That these differences are not imaginative but 
actual, may be proved as follows: in connection with the 
first city, there is no more sea (21: 1); in connection with 
the second, there is a river, and, therefore, a sea, since all 
rivers flow into a sea (22:1, 2); in connection with the 
first city there is no more death, nor sorrow, nor: crying, 
nor pain (21: 4); in connection with the second, there is 
each of these, for there is disease (22: 2); in connection 
with the first city, there is no physical healing, the saints 


THE EXPOSITION 303 


being in resurrection bodies (20: 5, 6; 21:4); in connec- 
tion with the second, there is physical healing and by 
common remedial means, the leaves of the tree being for 
the healing of the nations (22: 2); in connection with the 
first city, there is no food, since resurrection bodies do 
not require such (20: 5, 6; 21:2); in connection with the 
second, there is food, since the tree of life bears twelve 
manner of fruits, for, of course, the purpose of physical 
sustenance by eating (22:2); and finally, in connection 
with the first city there is no suggestion of national life, 
the former things having passed away (21:4); and in 
connection with the second, there is such life, the nations 
bringing their glory into Jerusalem (Zech. 14: 16-19; 21: 
24-26). These are distinctions of a radical kind, and they 
confirm the thought which has been expressed, namely, 
that the twenty-first chapter contains two distinct visions, 
one heavenly and eternal, and the other earthly and 
temporal; one connected with the new heaven and earth, 
and the other, with the present one; one belonging to the 
perpetual and perfected state, and the other, to the millen- 
nial and unperfected; and the first envisaging the new 
and permanent, and the second, the old and temporary. 
But, once more, the two visions of the one city are con- 
nected, the one finally merging into the other, for the 
“holy Jerusalem” of the millennium becomes, at the end 
of that time, the “ new Jerusalem” of eternity (22: 3-5). 


126 


The Spirit, having given in the early portion of the 
twenty-first chapter the vision of the new Jerusalem (21: 
1-7) and having added to this, in sharp and awful con- 
trast, that of the lake of fire (21:8), proceeds, from the — 
ninth verse onward, to present a large and detailed view 


304. MATTHEW TWENTY-FOUR AND THE REVELATION 


of the “ holy Jerusalem,” that is, the city of the millennial 
time and condition (21: 9-21; 22: 1-5). This view had 
been hinted at in the twentieth chapter— where the 
thousand-year rule of Christ and the saints is specifically 
spoken of (20: 46) —by setting forth the fact that the 

“beloved city,’ namely, Jerusalem, was to be so glorious — 
during the. millennial period as to excite the cupidity- of 
Satan and the nations (20: 7-9). But all details of the 
city were then withheld; and this, manifestly, is the reason 
why they are now given. It is thus that we come, at the 
ninth verse (21:9), to a new experience on the part of 
John, the Spirit granting to him the privilege of beholding 
the consummation of God’s promises and purposes as these 
are related to this present earthly order of things (21: 9). 
As to the divine promises, these had been clearly set forth. 
Jehovah had definitely and unconditionally offered to 
Abraham, and thus to his seed, a city which should come > 
from heaven to earth, be located in the land of promise 
and be his and his people’s home. It was, amongst other 
reasons, because such an earthly prospect was in view that 
Abraham was willing to leave the magnificent and enticing 
Ur of the Chaldees, go forth to a foreign land, be a stranger 
and pilgrim there and pass through the long discomfort of 
living in a tent. These statements seem to be made clear 
and certain by the manifest fact that the patriarch, if he 
had thought that the city would not be brought from 
heaven to earth, would have preferred, so far as comfort 
is concerned, to stay in Ur and go to his heavenly 
dwelling place, not from a tent, but from that city. They 
also seem to be made clear and certain by the writer 
of the epistle to the Hebrews, where he speaks as 
follows: “By faith Abraham, when he was called to 
go out into a place which he should after receive for 
an inheritance, obeyed; and he went out, not knowing 


THE EXPOSITION 305 


whither he went. By faith he sojourned in the land of 
promise, as in a strange country, dwelling in tabernacles 
with Isaac and Jacob, the heirs with him of the same 
promise: for he looked for a city which hath foundations, 
whose builder and maker is God” (Heb. 11: 8-10). As 
to the divine purposes, these had been partly made plain 
in the Old Testament and now are made plainer in this 
portion of the New. The prophet Zechariah had foretold 
that Jerusalem, in the last days, would be surrounded by 
all of the nations; that it would be taken; that the houses 
would be rifled; that the women would be ravished; that 
half of the city would go forth into captivity and that the 
residue of the people would not be cut off from the city 
(Zech. 14:1, 2). He had further prophesied that the 
Lord would go forth and fight against those nations; that 
His feet would stand upon the Mount of Olives; that the 
Lord His God would come and all the saints with Him; 
that in that day living waters would go out from Jerusalem, 
half of them toward the former sea (the Dead Sea) and 
half of them toward the hinder sea (the Mediterranean) ; 
that the Lord would be King over all the earth; and that 
in that day there would be one Lord and His name one 
(Zech. 14: 3-9). He had then set forth the fact that the 
city of Jerusalem would be the dwelling place of the King, 
the Lord of hosts; that the nations would come up from 
year to year to worship Him; that those nations which 
did not so come would be punished; and that everything 
in Jerusalem in that day would be holy unto the Lord 
(Zech. 14: 16-21). And now John gives much the same, 
and yet a more amplified description of Jerusalem. He 
declares that the city will descend out of heaven from 
God, which means that it will descend from heaven to 
earth; that the nations will walk in the light of it; that 
the kings of the earth will bring their glory and honor into 


306 MATTHEW TWENTY-FOUR AND THE REVELATION 


it; that the nations also will bring their glory and honor 
into it; and that nothing will enter into it that defileth, 
that worketh abomination or maketh a lie, but they which 
are written in the Lamb’s book of life (21:9, 10, 24-27). 
He also declares that a pure river of water will proceed 
from the throne of God and of the Lamb; that in the 
midst of the street of it and on either side of the river 
there will be a tree (or, wood, grove) of life; that the tree 
will bear twelve manner of fruits and will yield her fruit 
every month; and that the leaves of the tree will be for 
the healing of the nations (22:1, 2). And finally, he 
describes the construction of the city, telling of the mag- 
nificence of its walls, its gates, its foundations, its light 
and its glory, all in language which transcends human 
thought and imagination (21: 10-23). This then, is the 
city which God had promised to faithful Abraham and his 
faithful seed, it being the city which has foundations — 
that is, is stable and unshakable — and whose builder and 
maker is God — that is, is glorious beyond compare (Heb. 
11:10). This also, is the city which God will yet place 
in Palestine, at Jerusalem, for the space of a thousand 
years, and which will be to the praise of His glory through- 
out the whole earth (Isa. 62: 1-12). This city Abraham, 
in the days of his flesh, was not permitted to see. But he 
and his spiritual seed, in resurrection form and state, will 
’ both see and inherit it, during the thousand years; and his 
natural seed, in bodies of flesh and blood, will have the 
same experience, through the same space of time. After- 
wards, it will be the dwelling place of each and all of the 
saints throughout the long aeons of eternity. 


THE EXPOSITION 307 


127 


Over against the picture of the city of God (21: 1-7), 
the Spirit sets forth that of the “lake which burneth with 
fire and brimstone” (21:8). If we shrink to pass from 
the one to the other, we may know that God did, for His 
compassions and sorrows are infinitely beyond our own. 
And yet He did what He did. It must have been then, 
that He was constrained to add.the one vision to the 
other for the sake of truth, and in order that He might 
give solemn, and, if possible, saving warning of the danger 
which confronts sinful and impenitent men. If there is 
one-thing beyond another which commends the Bible as 
the book of God, it is this fact that, from first to last and 
at whatever cost, it is resolutely and uncompromisingly 
honest. And here is a notable example of this. How 
soothing to our souls it would have been, especially after 
picturing the city of light and love, if the Holy Spirit had 
remained silent concerning any abiding place of another 
- kind;*and how in pity — we speak from a natural stand- 
point — He must have longed to have it so. But openly 
and frankly, He lifts the veil which hangs over the abyss 
and shows us its unrelieved darkness and suffering. And 
it is a startling sight that He gives us of the persons who’ 
are in that place of punishment. According to our esti- 
mate of things, we can have some understanding of the 
fact that the ‘“ abominable” and ‘ murderers” and 
‘“‘whoremongers’”’ will be there. But we shrink from 
placing besides these, “idolaters” and “ sorcerers” and 
“liars.” And as for God decreeing that the “ fearful” 
and “ unbelieving ”’ should spend an eternity in the com- 
pany of those who are incorrigibly wicked and loathsomely 
vile, our spirits start back from the thought with horror. 
But it is evident that God does not look upon sin as we 


s 


308 MATTHEW TWENTY-FOUR AND THE REVELATION 


do. To Him, sin, as such, is punishable, whether, for 
instance, it is the sin of unbelief or that of murder.. And 
sin of any kind must be atoned for through the meritorious 
sacrifice of Christ and be pardoned through faith in Him, — 
if the wrath of God is not to fall upon it, and thus upon 
the sinner (Rom. 3: 21-26; 5:1, 2; 2 Cor. 5:21). We 
see then, that sin of the minor sort is as damaging to the - 
soul, so far as separation from God is concerned, as that 
of the major (Rom. 1: 18; 2: 9; 3: 10-20; 2 Thess. 1: 7-9; 
Jude 15). This does not mean that all sin and sinners 
will be punished alike, for God is infinitely just even in 
the exhibition of wrath and will dispense punishment 
according to each one’s deserving. But, as we see here, 
there is only one abiding place for those who are not 
within the city of God; it is outside of that city (21: 27; 
22: 15) and in the lake which burneth with fire and brim- 
stone (20: 15; 21: 8). | 7 


128 


Verse five of the twenty-second chapter is the last of a 
series of verses in the Revelation which contain either the 
Greek noun ation or the adjective aidnios. The second 
word (aidnios) is used only once in the Revelation (14: 
6), where it is translated “ everlasting” in the Authorized 
Version, and “eternal” in the Revised. The first word 
(avon) is used in fourteen places (1: 6, 8; 4:9, 10; 5: 18,. 
14°) 7:12:10: 63 115,153, 142115 ieee ee 
22:5), and, with one exception (1: 18), the phrase in 
which it occurs is always translated “ forever and ever,” 
both in the Authorized Version and Revised. The latter 
word (aion), in the fourteen passages mentioned, is always 
duplicated, the full Greek phrase being, evs tous aidnas 
ton aionon —there are no articles in 14: 11—which sig- 
nifies, to the aeons of the aeons. In reviewing the fifteen 


THE EXPOSITION 309 


passages, it is seen that they refer to different, and, in 
some cases, entirely opposite things or persons. In one 
case, the gospel is in mind (14:6). In ten cases, God or 
enrich: eeinevicion /( 126,018; 42,9)-10; 5:13) 14° 7212. 
10: 6; 11:15; 15: 7). In one case, the saints are in sight 
(22:5). And in three cases, the wicked are in view (14: 
11; 19:3; 20:10). Thus it appears that the words aidn 
and aidnios do not, in themselves, suggest the thought 
either of goodness or badness, they being used in both con- 
nections. Thus also, it appears that whatever the phrase 
means in one case, it must mean in other cases, it being in- 
conceivable that the Holy Spirit would use it in the same 
book with one thought in mind in some connections and a 
different one in others. Since, therefore, it is manifest that 
the words in some of the passages, such as those which refer 
to God, express infinite time, we may conclude that they 
do in all of them, inclusive of those which refer to the 
gospel, the saints and the wicked. For instance, the 
adoration and praise given to God and Christ (1: 6; 4: 10; 
5: 18, 14; 7: 12) are ceaseless, and also, the existence and 
reign of God and Christ (1:18; 4:9, 10; 5:14; 10:6; 
15: 7) are unending. But it is to be remembered that the 
phrase which the Holy Spirit uses to express, in these con- 
nections, infinitude of time, is the one already mentioned. 
We conclude, therefore, that the phrase, as connected with 
both the saints and wicked, presents the same thought 
of unendingness. We do not mean by the above that the 
words aion and aionios never predicate limited time, for a 
statement to this effect would be far from true (Matt. 
13: 39, 40, 49; 28: 20; Gal. 1: 4; Eph. 6: 12; 2 Tim. 4: 10; 
Titus 2:12; see Greek). We are referring to the com- 
bination of words mentioned (eis tous aidnas ton aionon), 
and as found in the book of the Revelation. In referring 
to the inherent meaning of the words aion and aionios, the 


310 MATTHEW TWENTY-FOUR AND THE REVELATION 


definition of Aristotle (De Caelo, lib. 1, cap. 9) is to be 
kept in mind. This is to the effect that the two words 
signify ever-existing, that is, time-infinitude. This, scrip- 
turally speaking, is the longest possible period of time 
which can be conceived of in connection with the subject 
which is in view. In a temporal matter, therefore — such 
as a given age—it is from the utmost of its beginning to ° 
the utmost of its ending. And in an eternal matter — such 
as the life of God—it is again from the utmost of its 
beginning to the utmost of its ending. In the case of 
God’s life, manifestly, it is a beginning which has no be- 
ginning and an ending which has no ending, that is, it is 
eternity. It follows from this, be it noted, that the Reve- 
lation phrase, eis tous atonas ton aionon, is not to be 
translated, as is so often done, by the words, “ to the ages 
of the ages,” as if each aeon were limited in duration; but 
rather to the eternities of the eternities, each aeon being 
unlimited. In other words, the phrase here in the Reve- 
lation presents the thought of eternity in a greatly intensi- 
fied form, just as in the case of the English phrase, “ for- 
ever and ever,’ where one “ ever” expresses eternity, yet 
another is added to it, in order to emphasize the fact that 
eternity is to be thought of as infinitely unending in 
duration. 


129 


The sixth verse of the twenty-second chapter begins the 
general conclusion; (see the Analysis). This portion of 
Scripture has much the same relationship to the Revela- 
tion as the general introduction has (1: 1-8), that is, it 
is related to the whole book (22: 6-21). There is,’ how- 
ever, a distinct difference: the introduction prepares the 
way for the long revelation which is to follow; and the 
conclusion gathers up the details of that revelation, em- 


THE EXPOSITION SEL 


phasizes its important statements and gives prophecy a 
practical application by making it pressingly personal. 
This last is accomplished in various ways: first, there are 
the conclusion’s explanations (22: 6, 16); second, there are 
its exhortations (22: 7-12; 17-19); third, there are its 
promises (22:7, 12, 16, 20); fourth, there is its prayer 
(22: 20); and fifth and last, there is its benediction (22: 
21). The personal element is inclusive of the apostle 
John, who, in the rapidly changing and overwhelmingly 
large visions of the prophetical portion, has been almost 
lost to sight since the introduction of the first chapter 
(1:1, 4, 9), but is now suddenly brought into view as the 
one to whom the revelation is first given, and the one, 
therefore, who is first affected by it (22: 8-10, 20). 
Hence, the movement of the whole book is from Patmos 
to Patmos and from John to John. But this, clearly, is 
representative. That is, it is, as related to us, from our 
habitation back to our habitation, and from ourselves back 
to ourselves. And God would have it so, in reality and 
practically (1:1, 4; 22:16). This book of the Revelation 
is not to be understood through private interpretation and 
its blessings are not to be possessed as a private inherit- 
ance. John’s Patmos is ours, wherever we may be; and 
John is ourselves, whoever we may be. This illuminating 
and searching conclusion, therefore, is for us, that we may 
look up, uncover our ears, listen to the Voice, prepare our 
hearts to be and do, and then, watch, wait and work, . 
even as John, the beloved disciple did (1: 10-20; 22:8, 16, 
Lr2zOeh): 


130 


It is always an act of infinite condescension on the part 
of God, as occurs here in the sixth verse, to say that His 
utterances are “faithful and true” (22:6). Jesus did 


312 MATTHEW TWENTY-FOUR AND THE REVELATION 


this, during His life on earth, again and again, in the use 
of the Jewish court formula, “ Verily, verily,” or—as it 
is in the Greek —“‘ Amen, amen” (John 1: 51; 3: 3; 5: 11; 
6:19, 247 25:6; 26532) AT, .53; 8: 34,7 Ol oasis mae 
1224-13: 16,20, 21, 38; :14:,12;°16: 20, 235215018 eee 
the motive, on the part of God and Christ, is the same. 
In each case, it is indeed, an act of infinite condescension, © 
and it is intended that it should be understood as such. 
But, being this, it is also an act of infinite assurance, 
wherein God designs to satisfy our souls, and thus put all 
possible doubts to rest. Just here (22: 6), He knows that 
there is special need of faith being strengthened. He has 
spoken, not of sinful man’s spiritual evolution, but devo- 
lution (20: 7-9); not of his following the Christ, but the 
Antichrist (13: 4-8); not of meriting a heavenly throne 
and crown, but judgment and punishment (19: 19-21; 20: 
12-15); not of unending enjoyment with Himself, but 
of eternal suffering in separation from Himself (21: 8, 27). 
These are not comfortable and comforting thoughts for us 
to have, even though we understand that the application 
is related to others than ourselves. It is no small wonder, 
therefore, that our hopeful minds and ever-imaginative 
spirits recoil from the man-dishonoring truth thus forced 
upon us, and that we are tempted to disbelieve what God 
would have us believe. In other words, we meet here the 
radical difference, spiritually speaking, between evolution © 
and revelation. The one is man’s doctrine and makes for 
the natural man’s exaltation; the other is God’s doctrine 
and makes for the natural man’s debasement; and it does 
not take the natural man long to decide which of the two 
he prefers and chooses. As to the natural man, whether 
he be called philosopher, psychologist, biologist, or, just 
scientist, he is incurable, since he rejects inspiration and 
revelation and cleaves to reason and discovery. The more 


THE EXPOSITION B15 


humble-minded saint, however, is not so. He welcomes 
all scientific truth. But in doing so, he sets the Holy God 
and the Holy Word above all men’s interpretation of truth, 
even in the world of nature. And it is to this saint that 
the Lord draws near, with His quieting word of assurance, 
graciously affirming that His revelation, in spite of all 
the things in it which are hard.to be understood, is abso- 
lutely and unalterably ‘faithful and true” (22:6). In 
chapter nineteen, Christ had been designated as. the 
“Faithful and True” (19:11). And now this same title 
is given to His sayings (19:9; 21:5; 22:6). Thus, God 
would have us understand that the One and the other are 
inseparably identified (19:13), and that each is impreg- 
nable- and imperishable (Heb. 13:8; Matt. 24: 35; Rev. 
19: 16; 2 Cor. 13: 8). 


131 


God has no cure for the social evils of this present age; 
not in philosophy, nor in science, nor in socialism, nor in 
altruism, nor in Christianity, nor even in Christ Himself. 
_ These evils may be ameliorated, especially by Christianity 
and Christ. The cure, however, does not pertain to this 
age, but rather, to the one which is to come (Ps. 72: 1-19; 
Isa. 32: 1-18). In the present dispensation, God is deal- 
ing with individual and church life, and thus it is only 
in comparative measure that He undertakes for the com- 
munity, the nation and the nations. This, most persons 
will judge, is bald and bold pessimism. The question, 
however, is not as to pessimism, any more than optimism; 
it is only as to what is the Scripture, and, therefore, the 
truth. In regard to this, it is to be observed that God has 
different purposes in different dispensations; that these 
purposes are formed and fulfilled in view of what He 
foreknows men will or will not do with His dear Son; and 


314 MATTHEW TWENTY-FOUR AND THE REVELATION 


hence, that His forward movements, dispensation upon 
dispensation, are according to what He foresees in man, 
and according to the divine plan and program which 
accordingly He formulates. As to the present age, He 
purposes to work, and that gloriously, in the salvation of 
individuals and in the building up of the body of Christ 
(Acts 15:14; Eph. 2: 1-22); and it is plainly true that - 
He designs that the effect of these purposes upon men at 
large will be both to restrain them from a measure of 
evil and constrain them to a measure of good (1 Tim. 2: 
1-4). At the same time, He clearly states that the end of 
His present working will not be the salvation of all and 
thus for the eradication of evil (2 Tim. 3: 1-5; 2 Pet. 
3: 1-14). On the contrary, He prophesies that the general ~ 
course of events will be toward a departure from Himself 
and His laws and an ultimate choice of the Antichrist and 
his satanic ways (2 Thess. 2: 1-12; Rev. 13: 1-9; 19: 17- 
21). This is the reason why this book of the Revelation 
ends as it does, not in a gradual development amongst men 
of spiritual goodness, but in a gradual heading up of 
spiritual evil, until Christ has come in order to judge and 
destroy (2 Thess. 2: 6-12; Rev. 19: 11-21), And this also 
is the reason why the closing emphasis of the book is not 
upon the conquests of the church, but upon the coming 
and appearing of Christ (22: 7, 12, 20). While then, it is 
well for men to give themselves to the righting of life’s 
wrongs (Gal. 6: 10; 1 Tim. 2: 1-4), it is better for them 
to take that course which will most largely result in turn- 
ing people from impending wrath and in preparing them 
for a new and more righteous experience in the age and 
world to come (Matt. 28: 18-20; Mark 16: 14-20;, Rom. 
1: 11-18; Rev. 14: 6-13; 20: 4; 21: 1-5). The advent of 
Christ, therefore, is the great objective set before the 
church and the world, before the one as an inspiration and 


THE EXPOSITION 315 


before the other as a warning; and, manifestly, it is 
toward this event that the whole prophecy of the Revela- 
tion has faced and its events have moved (1: 7, 8; 19: 11- 
16). All this, as evidenced by the conclusion which we 
are considering, seems to be the very mind of Christ; for 
in this twenty-second chapter the Lord twice over cries 
out, “Behold, I come quickly” (22:7, 12), and once, 
“Surely, I come quickly ” (22: 20). As for pessimism and 
optimism, it may be remarked that the man who is most 
a pessimist, however optimistic his spirit, is the one who 
seeks to force a spiritual issue which is apart from the 
revealed will of God; and that the man who is most an 
optimist, however pessimistic his view may seem, is the 
man who seeks to conform his spiritual life and service 
wholly and forever to that will. 


132 


It is a sad commentary upon our human nature that 
Christians have generally regarded the book most sealed 
which is the only one which God has commanded should 
not be sealed (22:10). When Daniel had completed the 
record of his visions, God directed him to close up and 
seal his prophecies “ till the time of the end” (Dan. 12: 
4,9). But it is to be kept in mind that John, when he 
wrote, was living in the end-time to which Daniel had 
referred (1 Cor. 10: 11), and was describing visions which 
were to illuminate and irradiate those which Daniel had | 
portrayed. It was not God’s purpose, therefore, that these 
latter visions should be closed and sealed as the former 
ones had been. On the contrary, He designed that this 
scroll of the Revelation should be opened and unrolled, its 
-eontents read and understood, and its many and great 
lessons be learned and lived out. This was emphasized at 


316 MATTHEW TWENTY-FOUR AND THE REVELATION 


the beginning of the book, in its introduction (1:3). And 
it is now reémphasized here at its close, in its conclusion 
(22: 7, 10, 16). This does not mean that the Revelation, 
as a whole, is easy to be understood, or that it may ever 
wholly be comprehended until we are at Jesus’ feet and 
know as we are known (1 Cor. 8: 2; 13: 9-12). But also, 
it does not mean that it is*altogether incomprehensible, © 
and that it must be set aside until Christ comes and is 
Himself our teacher. Here is a case where amidst dark- 
ness, there is light; and amidst matters which we may not 
know, there are others which we may and should. Be- 
sides this, it is ever to be remembered that the chief 
revelation of this Revelation is, not the understanding, for 
instance, of the meaning of the seals, trumpets, thunders, 
earthquakes, locusts and other divine accessories of judg- 
ment, but rather, the perception of the person, character, 
work, coming and conquest of Christ, having which, 
one has almost everything and missing which, one has 
almost nothing (1:1, 418; 19: 10-16). Moreover, we 
may find peculiar encouragement in meditating upon this 
portion of Holy Writ from the fact that God said to 
Daniel that, at the end-time, the wise should understand 
(Dan. 12: 4, 8-10); and from the added fact that time, 
since Daniel and John wrote, has far advanced and has 
brought us to what, undoubtedly, is the end of the end- 
time. Thus we may believe that the word of the Lord, 
in the conclusion before us, has for us a new meaning and 
application. When, therefore, we hear Christ say, “ Seal 
not the sayings of the prophecy of this book, for the time 
is at hand” (22:10), we may understand that His word 
is peculiarly for ourselves, and thus, we may take: heart 
and believe that we shall understand. But it is to be 
observed that the person who will perceive will be the one. 
who, like John, will confess himself to be a bond-slave of 


THE EXPOSITION BL 


Christ (1: 1); who will not only read, but also keep the 
sayings of the book (1: 3); and who will obtain his inter- 
pretation as John did his revelation, namely, in and 
through the Holy Spirit (1:10). If ever there was a 
place where the solemn words of our Lord were appli- 
cable, it is certainly to be found in the studying of this 
portion of the Scripture: “Take heed, therefore, how ye 
hear; for whosoever hath, to him shall be given; and 
whosoever hath not, from him shall be taken even that 
which he seemeth to have” (Luke 8: 18). 


133 


There is no place in the Word of God, where the soul- 
saving passion of Christ comes out more clearly than 
~ in this closing chapter of the Revelation. Foreseeing that 
the book would be placed last in the arrangement of the 
Scriptures, He evidently determined, on the last page and 
through His last words, to make a final and infinitely 
forceful appeal to the church to evangelize the world and 
to the world to be reconciled to Himself. Through eleven 
verses, therefore, the risen and glorified Lord speaks to 
His people and to those who are not His people (22: 10- 
20). And He takes a distinctly evangelistic method in 
order to bring this to pass. First, He sets forth the 
danger of continuing in sin, pointing out the tendency of 
sin to produce fixity of conditions and warning souls that 
the time is at hand when judgment will infinitely and 
eternally separate between the wicked and the godly (22: 
10,11). Second, He incites to righteousness by promising 
rewards to those who live righteously (22: 12-14). Third, 
He makes it clear to all who may hear His voice that the 
coming age and world will not be one of haphazard and 
inconsequential arrangement, but the contrary, and hence, 


318 . MATTHEW TWENTY-FOUR AND THE REVELATION 


that the great and aeon-continuing city of God would 
have distinct definements, that it would have its walls and 
gates, that thus, there would be an inside and an outside, 
and that those who would be within would be blessed and 
those without cursed (22: 14-15). Fourth, He sets before ° 
His church the glorious and constraining hope of His 
coming, declaring Himself to be both the root — the pro- 
genitor—and the offspring —the successor —of David, 
and likening Himself to the bright and morning star, 
which promises and ushers in the day (22:16). Fifth, 
He declares — as judged by the context -—that it is the 
office work of the Spirit and the bride to say, Come, not 
here as later addressing the cry to Christ, but rather, to 
a sinful world; He beseeches that every one who hears and 
accepts that Come, may take up the word and himself 
cry, Come; He himself pleads with the sinner who has 
drunk at broken cisterns and is still athirst, to come; and 
finally, like the very Christ of Judea and Galilee but now 
from heaven’s throne, He sends forth one more and final 
“ whosoever,” bidding all who are athirst to come (22: 17). 
Sixth, He then gives solemn utterance to the place in His 
thought which this Revelation has, warning any and all 
persons, high or low, rich or poor, learned or ignorant, 
that subtraction from the words of this prophecy will 
merit and obtain heavy punishment from God (22: 19). 
And finally, as a last, intimate, precious word of love and 
encouragement, He reiterates His old time and oft re- 
peated promise to come again, and that in speed (22: 20). 
So it is that this One who is the Alpha and Omega, the 
beginning and the end, the first and the last, presents Him- 
self to our view, high and lifted up as Son of God, but 
lowly and compassionate as Son of man, His hands out- 
stretched, His voice vibrant with love’s pleading, using 


THE EXPOSITION 319 


every device known to Deity to win saints and sinners, 
and wishing to be remembered to earth’s end as the One 
who is ever calling, Come! What a vision it is! There 
is not a weary soul anywhere in earth’s vast domain which 
could wish for more or better. 


134 


The ery of John to Christ, “Even so, come, Lord 
Jesus!” . (22: 20), is the only prayer recorded in the 
Revelation and the last one recorded in the Bible. This 
is deeply significant. There are many prayers, as we 
should think, which John might aptly have breathed as a 
last petition in closing his great record. For instance, he 
might have pleaded for the righting of earth’s wrongs; or 
the amelioration of men’s ills; or, certainly, for the sal- 
vation of souls and the building up of the body of Christ. 
But he passed by the expression of all such thoughts and 
concentrated them upon that event which he knew, accord- 
ing to what the Spirit had taught him, would bring most 
speedily, largely and permanently to pass the many and 
great desires of his heart. For, evidently, John realized, 
as a result of the apocalyptic visions, that what had been 
true in Old Testament times, was again true in New 
Testament ones, namely, that, by God’s decree, earth’s 
final and full blessings had been connected with and made 
dependent upon the person and presence of Him who is 
Son of man and Son of God. Moreover, Christ had but 
then reémphasized this truth, for His last word had been, 
not of church, or state or international League, but only of 
Himself and His appearing. John, therefore, had but one 
thought. Face to face with the wicked injustice of his 
own imprisonment, the sufferings of the church, the blight- 


320 MATTHEW TWENTY-FOUR AND THE REVELATION 


ing unrighteousness of heathen Rome, and the unutterable 
woes of a world, he put his hope in Christ, in His 
advent to earth, and in His rule of righteousness over the 
nations of the earth. When then, Christ cried to his 
waiting soul, ‘“ Surely, I come quickly,” at once and eagerly 
he answered, ‘Even so, come, Lord Jesus!’ (22: 20). 
And the word is recorded for our sakes. The days of — 
earthly pilgrimage for. the church have, since then, been 
many, and, at times, rough and hard and steep. But God 
would have us understand that the Voice which reached 
John in Patmos still sounds, and that its promise still 
prevails. It is for us, therefore, to have our hope where 
John had his, and to cry as he cried. And as surely as 
God is God and His word is yea and amen in Christ, so 
surely, some day, will the Coming One come. ‘Till that 
day dawns, it is for us to watch, to wait and to work. 


135 


We have heard many strange and startling voices as 
we have passed through the dark valleys of the Revela- 
tion’s imagery; voices of trumpets breathing out judg- 
ments; of angels crying, Woe; of the wicked blaspheming 
the Holy Name; and of men’s groans as they have perished 
under judgment strokes and amidst judgment fires. But, 
while God desired us to hear what He hears, in order that 
we may have compassion, in some measure, as He has 
compassion, these are not the last voices which He would 
have reach us. We are not of the night, but of the day; 
we have not been appointed to wrath, but to salvation; 
yea, we are those who are to live together with Christ, in 
beatific vision and in rapturous service, in the world 
which knows no sorrow and where all things will be made 
new (1 Thess. 5: 1-10; Rev. 21: 1-5). One last word, 


THE EXPOSITION B21 


therefore, Christ has for us, ere He closes the record of 
the scroll. It is spoken to us with the tenderness of a 
word of parting and it is given that it may sustain our 
weary hands and feeble footsteps “till He come.” The 
word is a benediction, and it is this: 


“The grace of the Lord Jesus 
be with you all!” 


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